HAXDBOLNDAT THE

[w:

UN1\ERS1TV OFTORONTO PRESS

Digitized by the Internet Archive

in 2008 with funding from

IVIicrosoft Corporation

http://www.archive.org/details/aitareyabrahmana04hauguoft

; ^ ^"6^

The Sacred Books of the Hindus

Translated by various Sanskrit Scholars

AND

Edited by Major B. D. Basu, I. M. S. (Retired)

Extra Volume —+.

THE

Aitareya Brahmanam of the RIgveda,

C0NTA8NINQ THE

EARLIEST SPECULATIONS OF THE BRAHMANS ON THE

MEANING OF THE SACRIFICIAL PRAYERS,

AND ON

THE ORIGIN, PERFORMANCE AND SENSE OF THE

RITES OF THE VEDIC RELIGION

EDITED, TRANSLATED AND EXPLAINED, WITH PREFACE,

INTRODUCTORY ESSAY, AND A MAP OF THESACRIFICIAL COMPOUND AT THE

SOMA SACRIFICE

BY

I MARTIN HAUG, Ph. D.,

Superintendent of Sanscrit Studies in the Poona College, &c., &c.

M

REPRINTED AND PUBLISHED BY

SUDHINDRA NATH VASU, M. B., AT THE PANINI OFFICE,

BAHADURGANJ, ALLAHABAD.1922.

I

^^,^

9 *^ /I r A(J' '^ ^ 4 'v> u

FOREWARDBY

THE EDITOR.Dr. Martin Hang's translation of ibe Aitareya BrUhmana has br?n nut

of print for a long time, and so it has been reprinted as an extra volume in

the series of the Sacred Books of the ^^lindns. To facilitate references to

the original edition, paging of that edition has been given in Sqnaiebrackets, thus [ ]. It has not been considered necessary to reprint theSanskrit text, as better editions of that text are now available.

Extracts 'from Professor Max Muller's review of this work are repro-

duced below :

—

The Aitareya-brahmana, coufcaining the earliest speculations of the Brahmans on the

meaning of their sacrificial prayers, and the purport of their ancient religious rites, is awork which could be properly edited nowhere but in India. It is only a small work of

about two hundred pages, but it presupposes so thorough a familiarity with all theexternals of the religion of the Brahmans, the various ofBces of their priests, the timesand seasons of their sacred rites, the form of their innumerable sacrificial utensilSj andthe preparation of their offerings, that no amount of Sanskrit scholarship, such as canbe gained in England, would have been sufficient to unravel the intricate speculations

concerning the matters which form the bulk of tho Aitareya-brahmana

The ancient Indian ceremonial, however, is one of the most artificial and complicated

forms of worship that can well be imagined ; and though its details are, no doubt, mostminutely described in the Brahmauas and the Sutras, yet, without having seen the actual

site on which the sacrifices are offered, the altars constructed for the occasion, the

instruments employed by different priests—the tout- ensemble, in fact, of the sacred rites—the reader seems to deal with words, but with words only, and is unable to reproduce in

his imagination the acts and facts which were intended to be conveyed by themDr. Hang succeeded, however, at last in procuring the assistance of a real Doctor of

Divinity, who had not only performed the minor Vedic sacrifices, such as the full andnew moon offerings, but had officiated at some of the great Soma sacrifices, now veryrarely to be seen in any part of India. He was induced, we are sorry to say, by verymercenary considerations, to perform the principal ceremonies in a secluded part of

Dr. Hang's premises. This lasted five days, and the same assistance was afterwards ren-

dered by the same worthy and some of his brethren whenever Dr. Haug was in any doubtas to the proper meaning of the ceremonial treatises which give the outlines of the Vedicsacrifices. Dr. Haug was actually allowed to taste that sacred beverage, the Soma, whichgives health, wealth, wisdom, inspiration, nay immortality, to those who receive it fromthe hands of a twice-born priest

After having gone through all these ordeals. Dr Haug may well say that his explana-

tions of sacrificial terms, as given in the notes, can be relied upon as certain ; that theyproceed from what he himself witnessed, and what he was able to learn from men whohad inherited the kowledge from the most ancient times

In the preface to his edition of the Aitareya-brahmina, Dr. Haug has thrown outsome new ideas on the chronology of Vedic literature which deserve careful considera-

tion. Beginning with the hymns of the Rig-veda, he admits, indeed, that there are in

that collection ancient and modern hymns, but he doubts whether it will be possible to

draw a sharp line between what has been called the Chhandas period, representing thofree growth of sacred poetry, and the Mantra period, during which the ancient hymnswere supposed to have been collected and new ones added, chiefly intended for sacrificial

purposes. Dr. Haug maintains that some hymns of a decidedly 5-acrificial charactershould be ascribed to the earliest period of Vedic poetry. He takes, for inBtanoo, the

hymus describing tho horse-sacrifice, and ho concludeig from the fact that seven priests

11

only are mentioned in it by name, and that none of them belongs to the class of theUdg&tars (singers) and Brahmans (superintendents), that this hymn was written before theestabiishmeut of these two classes of priests. As these priests are mentioned in otherVedic hymns, he concludes that the hymn describing the horse-sacrifice is of a very early

date. Dr. Haug strengthens his case by a reference to the Zoroastrian ceremonial, in

which, as he says, the chanters and superintendents are entirely unknown, whereas theother two classes, the Hotars (reciters) and Adhvaryus (assistants) are mentioned by thesame names as Zaotar and Rathwiskare. The establishment of the two new classes of

priests would, therefore, seem to have taken place in India after the Zoroastrians hadseparated from the Brahmans ; and Dr. Haug would ascribe the Vedic hymns in which nomore than two classes of priests are mentioned to a period preceding, others in which the

other two classes of priests are mentioned to a period succeeding, that ancient schismAccording to Dr. Haug, the period during which the Vedic hymns were composed

extends from 1400 to 2000 B. o. The oldest hymns, hewever, and the sacrificial formulas

he would place between 2000 and 2400 B. c. This period, corresponding to what has been

called the Chhandas and Mantra poriods, would be succeeded by the Brahmana period,

and Dr. Haug would place the bulk of the Brahmanas, all written in prose, between 1400

and 1200 B. c. He does not attribute much weight to the distinction made by the BrSh-

mans th3mselves between revealed and profane literature, and would place the Sfltras

almost contemporaneous with the Brahmanas. The only fixed point from which he

starts in his chronological arrangement is the date implied by the position of the

solstitial points mentioned in a little treatise, the Jyotisa. a date which has been

accurately fixed by the Rev. R. Main at 1186 B. c* Dr. Haug fully admits that such an

observation was an absolute necessity for the Brahmans in regulating their calendar :

This argument of Dr. Haug's seems correct as far as the date of the establishment of

the ceremonial is concerned, and it is curious that several scholars who have lately

written on the origin of the Vedic calendar, and the possibility of its foreign origin, should

not have perceived the intimate relation between that calendar and the whole ceremonial

system of the Brahmans. Dr. Haug is, no doubt, perfectly right when he claims the

invention of the Naksatras, or the Lunar Zodiac of the Brahmans, if we may so call it,

for India ; he may be right also when he assigns the twelfth century as the earliest date

for the origin of that simple astronomical system on which the calendar of the Vedio

festivals is founded. He calls the theories of others, who have lately tried to claim the

first discovery of the Naksatras for China, Babylon, or some other Asiatic country,

absurd, and takes no notice of the sanguine expectations of certain scholars, who imagine

they will soon have discovered the very means of the Indian Naksatras in Babylonian

inscriptions . But does it follow that, because the ceremonial presupposes an observation

of the solstitial points in about the twelfth century, therefore the theological works in

which that ceremonial is explained, commented upon, and furnished with all kinds of

mysterious meanings, were composed at that early date ? We see no stringency whatever

in this argument of Dr, Haug's, and we think it will be necessary to look for other

anchors by which to fix the drifting wrecks of Vedic literature

However intertsing the Brahmanas may be to students of Indian literature, they are

of small interest to the general reader. The greater portion of them is simply twaddle,

and what is worse, theological twiildle. No person who is not acquainted beforehand

with the place which the BrShmanas fill in the history of the Indian mind, could read

more than ten pages without being disgusted- To the historian, however, and to the

philosopher, they are of infinite importance—to the former as a real link between the

ancient and modern literature of India ; to the latter as a most important phase in the

growth of human mind, in its passage from health to disease.

* See preface to the foxirth volume of my edition of the Rigveda,

P R E F A C K

The present work is the first edition, and first translation of one

of the most important works of the Brahmana literature

The editing of the text and the translation of the numerous stories

contained in the work was a comparatively easy task, and might have

been carried out as well in Europe by any respectable Sanscrit scholar

in possession of the necessary materials obtainable there. But the

case stands different with the translation of the technical parts of the

work and principally the numerous explanatory notes which are indis-

pensable for an actual understanding of the book. Though Sayana's

excellent Commentary, which I have used throughout, is a great help

for making out the proper meaning of many an obscure word, or phrase,

it is not sufficient for obtaining a complete insight into the real meaning

of many terms and passages occurring in the work. Besides, a good many

passages in the Commentary itself, though they may convey a correct

meaning, are hardly intelligible to European Sanscrit scholars wha

have no access to oral sources of information. The difficulties mainly

lie in the large number of technical terms of the sacrificial art, which

occur in all Brahmanas, and are, to those uninitiated into the mysteries of

this certainly ancient craft, for the most part unintelligible. It is, there-

fore, not surprising that no Sanscrit scholar as yet ever attempted the

translation of the whole of a Brahmana j for the attempt would, in many

essential points, have proved a failure.

What might be expected in the explanation of sacrificial terms from

scholars unaided by oral information, may be learnt from the three vol-

umes hitherto published of the great Sanscrit Dictionary, compiled by

Bcehtlingk and Roth. The explanations of these terms there given (as-

well as those of many words of the Samhita) are nothing but guesses,

having no other foundation than the individual opinion of a scholar who

never made himself familiar with the sacrificial art, even as far as it would

be possible in Europe, by a careful study of the commentaries on ih&

Sfitras and Brahmanas, and who appears to have thought his own con-

jectures to be superior to the opinions of the greatest divines of Hindustan^

who were especially trained for the sacrificial profession from times

immemorial. These defects of a work which is in other respects a

IV

monument of gignatic toil and labour, and on account of its containing

numerous references and quotations extremely useful to the small number

of Sanscrit scholars who are able to make independent researches, have

been already repeatedly pointed out by Professor Theodor Goldstucker,

one of the most accurate Sanscrit scholars in Europe. Although his

remarks excited the wrath principally of some savants at Berlin, who had

tried to praise up the work as a masterpiece of perfection and ingenuity

almost unparalleled in the history of lexicography, they are, nevertheless,

though in some points too severe, not quite so undeserved and unjust,

as the defenders of the Dictionary made them to appear. Goldstucker

justly does not only find fault with its explanation of ritual terms, but

with the meanings given to many words in the samhita. Though I am far

from defending even the greater majority of Sayana's explanations of the

more difficult words and sentences of the Samhita, it would have

been at any rate advisable for the compilers of a Sanscrit Dictionary,

which includes the Vedic words, to give Sayana's explanations along with

their own. Even granted that all Sayana's explanations are only either

guesses of his own, or of the great Bhat-tacharyas* before him, whose

labours he principally used, they nevertheless deserve all attention as

the opinions and observations of men who had a much deeper knowledge

of the Sanscrit language in general, and the rites of the Vedic religion,

than any European scholar has ever attained to., It is quite erroneous to

presuppose, as the editors of the Dictionary appear to do, that Sayana

himself made the majority of explanations in his Commentary. All

Pandits who have any knowledge of the subject unanimously assert that

he used a good many predecessors, and that comparatively few explana-

tions are entirely his own. The so-called Kfiu^ika Bhasya is said to be

moro ancient than that of Sjiyana, and also the Ravana Bhasya. Both

are said to be still extant, but 1 have not yet been able to obtain copies

of them.

Seeing the great difficulties, nay impossibility, of attaining to any-

thing like a real understanding of the sacrificial art from all the numerous

books I had collected, 1 made the greatest efforts to obtain oral inforraa-

* This is the name of those Hindu scholars who not only learn, as the Bhattas do,

ouo of the Vedas completely by heart, but who study the meaning of each verse and word,

so as to be able to give orally the explanation of any passage required. The number of

this class of scholars who represent the Doctors of Hindu theology, is now very

small. In this part of India, though there are many hundreds of parrotlike repeaters

of the sacred texi:s, there is not a single one to be found. Some (three or four) are

said to be at Benares. They are highly respected, and, as incarnations of Brihaspati—the Pandit of the Gods, at certain occasions regularly worshipped.

tion from some of those few Brahmans who are known by the name of

orotriyas, or Srautis, and who alone are the preservers of the sacrificial

mysteries as they descended from the remotest times. The task was no

easy one, and no European scholar in this country before me even suc-

ceeded in it. This is not to be wondered at ; for the proper knowledge

of the ritual is everywhere in India now rapidly dying out, and in manyparts, chiefly in those under British rule, it has already died out. Besides,

the communication of these mysteries to foreigners is regarded by old

devout Brahmans (and they alone have the knowledge) as such a mon-strous profanation of their sacred creed, and fraught with the most serious

consequences to their position, that they can only, after long efforts, and

under payment of very handsome sums, be prevailed upon to give inform-

ation. Notwithstanding, at length I succeeded in procuring the assistance

of a Srauti, who not only had performed the small sacril&ces, such as

the Dars^apurnamasa Isti, but who had even officiated as one of the

llotars, or Udgatars, at several Soma sacrifices, which are now very rarely

brought. In order to obtain a thorough understanding of the whole

course of an Isti, and a Soma sacrifice? I induced him fabout 18 months

ago) to show me in some secluded place in my premises, the principal

ceremonies. After the place had been properly arranged, and the- neces-

sary implements brought to the spot, the performance began. I noted

carefully everything I saw during about five days, and always asked for

explanation if I did not properly comprehend it. I was always referred

to the Sutras and the Prayogas or pocket books of the sacrificial priest,

so that no deception could take place. All information was conveyed to

me by means of the Marathi language, of which I had by that time

already acquired a sufficient knowledge for carrying on any conversation.

In this way I obtained some sort of rough knowledge of the principal

ceremonies (for they were generally only partially, in order to save time,

and rapidly performed), which I completed afterwards by oral instruction,

derived from the same and some other sacrificial priests, and Agnihotris,

who had the s icriCcial operations performed on themselves and in their

behalf. Thus I was enabled to understand the various Sutras, and

consequently the technicalities of the Brahmanas. Therefore the explana-

tions of sacrificial terms, as given in the notes, can be relied upon as

certain ; for they are neither guesses of my own, nor of any other Hindu

or European scholar, but proceed from what I have myself witnessed,

and been taught by tlie only men who have inherited the knowledge

from the most ancient times. My notes are therefore, for the most part,

independent of Sayana, for I had almost as good sources as he himself

had. He, however, does not appear to have troubled himself much with

a minute study of the actual operations of the sacrificial priests, but

derived all his knowledge almost entirely from the Siitras only.

It had been easy for me to swell by accumulation of notes the work

to double the size which it is now ; but I confined myself to give only

what was necessary

MARTIN HAUa

Poona, 22nd November 1863.

CONTENTS.»4«>«

PAGB,i— ii

Forewarcl by the Editor ... ...'

...

Preface ... .„ ... ... ... _^ iii—viContents ... ... ... ... ... ,., ^_^ vii—viiiIntroduction ... ... ... ... ... ... ^^^ j^ jy

FIRST BOOK.

Chapter 1. The Diksaniya Isy, -with the Initiatory Rites ... ... 1—11Chapter 2. Prayaniya Isti ... ... ... ... .,. n jg

Chapter 3, The buying and bringing of the Soma. The producing of Fire byfriction. The Atithya Isti ... ... ... ... ... jg 28

Chapter 4. The Pravargya Ceiemony. Upasajl and Tanunaptrara ... 28— 40

Chapter 5. The ceremonies of carrying the fire, Soma and the offerings from

their Places in the Prachina-vaiisa to the UttarS Vedi ... ... 40— 48

SECOND BOOK.

Chapter 1. The Animal Sacrifice ... ... « ... 49— 60

Chapter 2. The remaining rites of the animal sacrifice. The PrStaranuv&ka

of the Soma day ... ... ... ... ... 66— 76

Chapter 3. The Apo Naptriyam Ceremony. The UpSmsu and Antaryama

oblations. The Hotar has no share in the Bahis-pavamana meal. The

libation for MitrS-Varuna to be mixed with milk. On the Purodas'as

belonging to the libations. Havif-Pamkti. Aksara-pamkti. Narasamsa

Pamkti. Savana-Pamkti ... ... ... ... ... 76— 86

Chapter 4. The Dvidevatya Graha libations, i.e., the libations poured from

the Aindravayava, Maitravaruna and Asvina Grahas. Rituyajas. The

Silent Praise ... ... ... ... ... 86— 06

Chapter 5. The different parts of the Ajya Sastra : AhS,va, Nivid, Sflkta ... 96—106

THIRD BOOK.

Chapter 1. The Pra-uga Sastra. Vasatkara. The Nividg ... ... 107—119

Chapter 2. The Marutvatiya and Niskevalya Sastras ... ... 1 19—136

Chapter 3 The abstraction of Soma. Origin of the three libations. Evening

libation. The Vaiavadeva and Agni-maruta b'astras ... ... 136—155

Chapter 4. On the origin, meaning, and universal nature of the Agnii-toma as

the model of other sacrifices. On the Chatustoma and Jyotit'toma ... 155—164

Chapter 5. On the gradual recovery of the sacrifice when it was lost. "Vi'hat

men are unfit to officiate as sacrificial priests. The offerings to the Devis

and Devikas. The Ukthya sacrifice ... ... ... ... 164—172

FOURTH BOOK.

Chapter 1. On the Solasi and AtirStra sacrifices ... ... 173—181

Chapter 2. The Asvina Sastra. The beginning day of the Gavam ayanam.

The use of the Rathantara and Brihat S4mans and their kindreds. The

Mahavrata day of the Sattra ... ... ... ••• 182—193

Chapter 3. Salaha and Visuvan day of the Sattras, with the performance of

the days preceding and following the Visuvan ... ••• 198—208

VllI

CliAPTEti 4. The nviidasaha sacrifice. Its origin, and general rules for its per-

formance. The initiatory rites — ...203-210

Chapter 5. The two first days of the Dvadasaha sacrifice ... ... 210--215

FIFTH BOOK.

Chapter 1. The characteristics and Sastras of the third and fourth days of

the Dvadab'aha ... ... ... ••• ••• 216— "IZl

Chapter 2, The characteristics and Sastras of the fifth and sixth days of the

Dvadasaha ... ... ... •• .•• •• 225—233

Chapter 3. The characteristics and £astras of the seventh and eighth

days ... ... ... ... ... •• 234-240

Chapter 4. The ninth and tenth days of the nvadas'ah, Conclu.sion of this

sacrifice ... ... ... ... ... - 240-247

Chapters. The Agnihotram. On the duties of the Brahmti priest ... ...247—257

SIXTH BOOK.

Chapter 1. On the offices of the Gravastut and SubrhamanyS. ... ... 258—262

Chapter 2. On the feastras of the minor Hotri-priests atthe Sattras ...263—267

Chapter 3. The hymns for lifting the Chamasa (Soma cups). The Prasthita

Yajyas of the seven Hotars concluding this ceremony. Tlie two different

kinds of Hotars. Explanation of some apparent anomalies in the per-

formances of the minor Hotris. The Jagati hymns for Indra. The

concluding verses of the minor Hotri-priests. On a peculiarity in the

Sastras of the Achhav&ka ... ... ... ... 267—276

Chapter 4. The Sampata hymns. The ValaVhilyas. The Dflrohanara ... 276—288

Chapter 5. The so-called Silpas, viz,, the Nabhanedistha, Narasamsa, Val-

akhilya, Sukirti, Vfisakapi, and Bvayamarut hymns. The Kuntapa Sastra 288—300

SEVENTH BOOK.

Chapter 1. The distribution of the different parts of the sacrificial animal

among the priests ... ... ... ... ... 301-302

Chapter 2. The penances for mishaps to the performer of the Agnihotram ...302 — 314

Chapter 3. The story of Sunahsepa ... ... ... ... 315—322

Chapter 4, The preliminary rites of the RSjasflya sacrifice ... ... 323—330

Chapter 5. On the sacrificial drink which the King has to taste, instead of

Soma, according to the instruction given by Rama Margaveya to the King

Yisvantara ... ... ... ... ... 330-^339

EIGHTH BOOK.

Chapter 1. The Sastras and Stotras required at the Soma day of the Raja- \sflya ... ... ... ... ... ... 340-344 *

Chapter 2. Punarabisheka, or repetition of the inauguration ceremony ... Jj45—353

Chapters. The Mahabhiseka or grand inauguration ceremony of Indva ... 354—357Chapter 4, The Mahabhiseka ceremony performed on a King. What Risis

performed it, and for what Kings they performed it ... ... 357—363Chapters, On the office of the Purohita, or house-priest. The Brahmanah

parimara, i.e., dying around the Brahma ... ... ...363—369

INTRODUCTION.I.

On the Mantras, Bi'dhmaxias, and SUtras, and their mutual relationship.

Probable origin and age of the Mantras, and Brdhmai^as.

The Veda, or Scripture of the Brahmans, consists, according to the

opinion of the most eminent divines of Hindustan, of two principal parts,

viz., Mantra and Brdhmanam. All that is regarded as revelation must

be brought under these two heads. What of the revealed word is no

Mantra, that is a Brahmanam ; and what is no ]5rahmanam, must be

a Mantra. This is the line of argument followed by the Brahmanic

theologians. But this does neither make clear what a Mantra is, nor

what we have to understand by a Brahmanam. Both terms are technical,

and their full bearing, and characteristic difference from one another,

is to be comprehended only from a careful study of those works

which bear either of these titles. The Brahmanical divines have, of

course, not failed to give definitions of both, and shown what topics fall

under the head of either. But, as Sayana (in his preface to his Comment-ary on the Aitareya Brahmanam) justly remarks, all definitions of either

term which were attempted, are unsatisfactory.

[2] "We have here nothing to do with the theological definitions of these

two terms ; we are only concerned with their meaning, from a literary

point of view. And this we can state without reference to Brahmanic

authorities.

Each of the four Vedas (Rik, Yajus, Saman, and Atharvan) has a Mantra,

as well as a Brahmana portion. The difference between both may be

briefly stated as follows : That part which contains the sacred prayers,

the invocations of the different deities, the sacred verses for chanting

at the sacrifices, the sacrificial formulas, blessings and curses, pro-

nounced by priests is called mantra,^ i.e., the produce of thinking. This

word is of a very early date ; for we find it in the Zend-Avesta in the

form of manthra also. Its meaning there is that of a sacred prayer,

or formula, to which a magical effect was ascribed, just as to the Vedic

mantras. Zoroaster is called a manihran, i.e., a speaker of mantras, and

one of the earliest names of the Scriptures of the Parsis, is manthra spenta^

i.e., the holy prayer (now corrupted to mansar spent).

'See more about it iu Goldstiicker, " Panini, his Place in Sanscrit Literature," page 68.

b

This fact clearly shows, that the term mantra in its proper meaning

was already known at that early period, of Aryan history when the

ancestors of the Brahmans and those of the Parsis (the ancient Iranians)

lived as brother tribes peacefully together. This time was anterior to the

combats of [3] the Devas and Asuras, which are so frequently mentioned

in the Brahmanas, the former representing the Hindus, the latter the

Iranians.'

At this time the whole sacred knowledge was, no doubt, comprised

by the term mantra. The Brahmanam was unknown ; and there is

actually nowhere in the whole Zend-Avesta a word to be found which

conveys the same or a similar meaning which has been attached to the

word " Brahmanam " in the Indian Literature.

The Brahmanam always presupposes the Mantra ; for without the

latter it would have no meaning, nay, its very existence would be

impossible. By " Brahmanam" we have always to understand that

part of the Veda (Brahmanical revelation) which contains speculations

on the meaning of the mantras, gives precepts for their application,

relates stories of their origin in connection with that of sacrificial rites,

and explains the secret meaning of the latter. It is, to say it in short, a

kind of primitive theology and philosophy of the Brahmans. The objects

for these theological, philosophical, grammatical, etymological, and

metrical speculations were the Mantras, and the sacrifices, principally

the great ones, for the performance of which the Brahmans were actually

trained, a custom which has obtained almost up to the present day

in some parts of India (such as Maharastra).

C4l Etymologically the word is derived from hrahmdn^ which properly

2 ,See my Essays on the Sacred Language, Writings, and Religion of the Parsis,

pp. 225-29.

3 Brahman is derived from Brahma. This is an abstract noun, in the neuter gender,

of a root brih (original from barh), to which the two meanings " to raise," and " to grow"

are given by the Indian grammarians. The latter thought both meanings so irrecon-

cilable that they substituted two roots brih. But there is certainly no necessity

for that. What grows, becomes bigger, and higher and thus " rising in height," is

a necessary consequence of growth. It is, however, very doubtful whether the root

brih without a preposition (such as ud) can convey the meaning " to raise," The

meaning " to grow" is at any rate the original one. Thus derived brahma means

originally " growth." That this was the original sense of the word, can be proved from

other reasons also. Brahma is the same word in every respect, as the haresma of the

Zend-Avesta, the • /i * of Sanscrit, being changed according to the phonetical laws of

the Zend grammar, into a sibilant. This means a bunch of twigs tied together by

a reed which is used up to the present day by the Parsi priests when performing

the Homa ceremony. The Brahmans use at all their sacrifices a bunch of kusa grass

which is also tied together. They call it Veda (see Asv, sr. S. 1, 11 tedam patnyai praddya

signifies the Brahma priest who must £5] know all Vedas, and understand

the whole course and meannig of the sacrifice. He is supposed to be a

perfect master of divinity, and has in this capacity to direct and

superintend the sacrificial ceremonies. The most eminent of this class

of priests laid down rules for the proper performance of sacrificial

rites, explained them, and defended their own opinions, on such topics

against those of their antagonists ; moreover, they delighted in specula-

tions on matters of a more universal character, on this life, and that life,

on the best means of securing wealth, progeny, fame, heaven, &c., on

mind, soul, salvation, the Supreme Being ; the dictum of such a Brahmapriest who passed as a great authority, was called a Brdhmanam.

vdcliayet, i.e., aiter having handed over to the wife of the sacrificer that bunch of kusa

grass which is called Veda, he should make her repeat this mantra, &c). Veda is a synony-

mous word for hrahma ; for the latter term is often explained by veda (so does Kaiyata

in his notes on Patau jali's explanation of Pauini's Sfitra 6, 3, 86, in the Mahabhasya),

and thus identified with the designation of the whole body of saered knowledge of the

Brahmans. In theNighanfcavas, the ancient collection of Vedic words, bralima occurs twice,

once as a name for " food" (2, 7), and another time as that for " wealth." Both these

meanings, principally the former, can easily be connected with that of " growth."^

They appear to be founded on passages of the Brahmanas, where it is said that the Brahmais food. In the Samhita, however, these meanings are never to be met with ; but from*

this circumstance it certainly does not follow that they never existed. The meaning

attached to the word in the Samhit& appears to be that of " sacred hymn chant." Sayana

explains it often by stotra, i.e. the performance of the Sama chanters (see his commentary

on RigvedH, 7, 22, 9) or by stotrdni havijmicha (7, 23, 1), i.e. chants and offerings. This

meaning is, however, not the original one, and does even in the Samhita hardly express

its proper sense. It cannot bean equivalent either for mantra or samun or stotram, or

havis, and if it appear to be used in one of these senses, it means their common source ; tov

the hymn, repeated by the Hotar, as well as the chant of the S^ma singers and the obla-

tions given to the fire by the Adhvaryu, are all equally made sacred by means of their-

participation in the braJima. Such expressions as, " to make the brahma," " to stir upjthe

brahma, " {hrahma iinvati) throw some light on its nature. They show ^as one may clearly

see from such passages as Taittiriya Brahmanam 1, 1) that it was regarded as a latent

power, like electricity, which was to be stirred up at the time of the performance of a

ceremony. The apparatus were the sacred vessels, ar the hymns, or chants. So, at a

certain ceremony at jbhe morning libation of the Soma feast, the Adhvaryu and Prati-

pasthatSr put the two Grahas (Soma cups), called Sukra and Manthi (see Ait., Br. 3, 1)

together, and address them in the following way, " Put, ye two ( Grahas) ! together the-

Brahma ; may ye stir it up for me, " &c,, (Taittir. Br. 1, 1). This evidently means, that

these two Grahas are put together for the purpose of eliciting the Brahma-power, and all

the other powers, dependent upon it, such as the Ksattram, &c. The presence of the

hruhma at every sacrifice is necessary ; for it is the invisible link connecting the cere-

mony performed with the fruits wished for, such as sovereignty, leadership, cattle,

food, &c.

It is, as we have seen, symbolically represented by a bunch of kus'a grass, which is

always wandering from one person to another, as long as the sacrifice lasts. It expresses.

xn

[6] Strictly speaking, only the rule regarding the performance of a parti-

cular- rite, * or the authoritative opinion on a certain point of speculative

theology went by this name, and we have accordingly in the works called

Brahmanas, nothing more or less than collections of the dicta of those

Brahma priests on the topics mentioned. Afterwards the term Brahmanam,

which originally signified only a single dictum, was applied to the whole

collection.

In a still more comprehensive sense we have to understand by*' BrA-hmana, " a whole kind of literature, including the so-called

Aranyakas and Upanisads,

Each Veda has a Brahmanam, or collectiou of the dicta of Brahmapriests, of its own. But they also show in style, expression, line of argu-

ment, and object and tendency of their speculations, such a close affinity,

and even identity, that the common origin of all Brahmanas is indisputable.

They owe mainly their origin to those Brahmans who constituted them-

selves into regular sacrificial congregations, in order to perform the so-called

Sattras or sacrificial sessions, some of which could last for many years. The

legendary history of India knows of such sessions which are said to have

lasted for one hundred, and even one thousand years.' Though these reports

[7} are extravagant, they undoubtedly show that there was a time in Hin-

dustan when large bodies of Brahmans spent almost their whole lives in

sacrificing. This time is to be sought for at a very early period of Indian

history ; for the Brahmanas with their frequent allusions and references

to the Sattras of the Risis on the banks of the Sarasvati, and those held

by the half-mythical Afigiras, and by the Adityas (a class of gods), or even

by the cows, trees, snakes, &c., presuppose their existence from times

immemorial. Likewise we find in the Mahabharata frequent mention made

of these sacrificial sessions which constitute one of the characteristic fea-

tures of the earliest Brahmanic settlements in the northwest of Hindustan.

It is chiefly at these Sattras that we have to look for the development and

refinement of the sacrificial art, and the establishment of certain rules

regarding the performance of sacrificial ceremonies.

the productive power in nature, which manifests itself in the growth of plants, and all

other creatures. The sacrificer wishes by means of the mystical process of the sacrifice to

get hold of it ; for only then he is sure of obtaining anything he might wish for.

4 So are, for instance, the rules given for the repetition of the Diiroliaifam (4, 19)

quoted as a " Brahmanam " (in 6, 25). See also 8, 2.

5 See Mahabhdrata 3, 105,13, where a Sattra, I§tdkriia by name, is mentioned as

lasting for one thousand years.

Xlll

When the Brahmanas were brought into that form, in which wepossess them now, not only the whole kalpa {i.e. the way of performing th*e

sacrificial ceremonies) was settled, save some minor points, but even the

symbolical and mystical meaning of the majority of rites. It took, no

doubt, many centuries before the almost endless number of rites and cere-

monies, and their bewildering complications could form themselves into

such a regular system of sacrificial rules, as we find already exhibited in

the Brahmanas. For the Sutras which belong to each class of Brahmanas

generally contain nothing novel, [8] no innovation in the sacrificial art

;

they supply only the external form to a system which is already complete in

the Brahmanas, and serve as text-books to the sacrificial priests. And even

in their arrangement they follow often their Brahmanas to which they be-

long. So for instance the fourth, fifth, and sixth Adhyayas of the Asvala-

yana Sutras, which treat of the Aguistoma, Soma sacrifice, and its modi-

fications, Ukthya, Sojai^i, and Atiratra, closely correspond to the three

first books, and the two first chapters of the fourth, of the Aitareya

Brahmanam ; and the seventh and eighth Adhyaya of those Sutras treat

exactly of the same subjects, as the three last chapters of the fourth book,

and the fifth and sixth books of our Brahmanam, viz., on the various

parts of the Sattras, or sacrificial sessions, and the numerous recitations

required for their performance. In many passages, the Aitareya Brah-

manam and the Ai^valayana Sutras even literally agree. The latter could,

from their very nature as a "string of rules" for the guidance of the

sacrificial priests, dispense with almost all the numerous speculations of

the meaning and effect of certain verses and rites, and all points of contro-

versy in which some of the Brahmanas abound ; but as regards the actual

performance of rites, what mantras were required at certain occasions, and

in what way they were to be repeated, the Sutras must give much more

detail and be far more complete than the Brahmanas. From this nature

of both classes of works, and the relation in which they stand to one

[9] another, it would not be difficult to show, that both might have ori-

ginated at the same time. Panini distinguishes between old and new

Brahmanas as well as between old and new Kalpa works (Sutras). The

strict distinction between a Brahmana and Sutra period is, on a closer

inquiry, hardly tenable. The Brahmanas were only more complete col-

lections of the same traditional stock which was in existence on the

sacrificial art and its meaning than the Sutras, which were compiled

for practical purposes only.

We may safely conclude from the complicated nature and the

multitude of the Brahminical sacrifices which were already developed

XIV

and almost complete at the time of the composition of the Vedic hymns,

not only at that of the Brahmanas, that the compilation of sacrificial

manuals containing all the rules for the actual performance of the duties

of a certain class of priests (such as the Hotiis or repeaters of the Rik

verses, the Udgatris, the chanters of the Rik verses, and the Adhvaryus,

the manual labourers and sacred cooks), was quite necessary at a very

early time, certainly not posterior to the collection of the Mantras and

the dicta of the Brahma priests into separate works.

The Sutras contain many special rules which will be in vain sought

for in the Brahmanas, but which are there simply presupposed. So we

do not find, for instance, the description of the Dar^apurnama isthi

(the New and Full Moon sacrifice), or that of the Chaturmasya-isti, in the

Aitareya Brahmanam, though their names are occasionally mentioned, but

[10] we find them in the A^valayana Sutras. The recital of the Samidheni

verses (required when kindling the fire at the commencement of any sac-

rificial rite) is briefly mentioned in the Brahmanas, but minutely described

in the Sutras (1, 2). That they were left out in the Brahmanam

cannot be accounted for by assuming that their exposition was alien

to the purpose of its author, or that they were unknown to him, but

only by believing, that they were regarded as too trivial matters, too

commonly known to deserve any special notice on his part. Certain

modifications in repeating mantras (required at the great Soma sacri-

fices), such as the Durolianani, the Nyuhkha, the peculiar construction

and repetition of the Solasi and Vdlkhilya Sastras, &c., are in the

Brahmanam almost as minutely and accurately described, as we find

them in the Sutras (compare, for instance, Ait. Br. 4, 19 with As^v.

Sr. S. 8, 2). This clearly shows that the authors of the Brahmanas knew

as well all the details of the sacrificial art as the compilers of the

Sutras. The circumstance that many such things, as the recital of the

Samidheni verses, &c., were left out in the Brahmanam, though they

are neither very simple to comprehend, nor were they unknown, entitles,

us to assume that they were taught in separate treatises, which could benothing else than works like the present Sutras.

The Sutras which we possess at present are, no doubt, posterior to

the Brahmanas to which they belong ; but there is every reason to

believe that there were Sutras more ancient, and simple in their [11] style,

which served the authors of the present ones as sources of information, andthese works may have been co-eval with the majority of our Brahmanas.

Although we cannot discover any material difference between the

Brahmanas and the Sutras so as to regard the latter as developing and .

XV

systematizing the Ideas contained in the former, as is the case with

the Vedanta philosophy in reference to tbe Upanisads, yet there

exists one between the Brahmanas, and the Mantras and hymns. This

difference is, however, not very great, and can be accounted for partially

from other causes than that of age. Already the hymns presuppose a

settled ritual, and contain many speculative ideas similar to those of

the Brahmanas.

Some scholars hold that the occurrence of sacrificial terms, or of

philosophical and mystical ideas, are suggestive of the late date of the

hymn in which they are found. But these circumstances do by no

means afford any sure test as to the relative age of the Vedic hymns.

One has even drawn a strict line of distinction between a Mantra and

Chhandas period, assigning to the former all the sacrificial hymns,

to the latter those expressive of religious and devotional feelings

in general, without any reference to sacrificial rites. But I have grave

doubts whether this distinction will prove tenable on further inquiries,

chiefly if this question as to the age of a certain hymn is made entirely

to depend upon what period (the Mantra or Chhandas period) it might

belong to. There are sacrificial hymns which, to judge from their style

and their general ideas, must [12] be as ancient as any which have been

assigned to the Chhandas period.

1 may instance here the hymn required at the horse-sacrifice

(Rigveda, 1, 162; and the Nabhanedistha Sukta (10, 61 ; on its origin

see Ait. Br. 5, 14). The former is assigned by Max Muller ^ to the

Mantra period (between 1000-800) on no other ground but because of

its containing technical terms of the sacrificial art. But this reason

is certainly not sufficient to make it late. On the contrary, its rather

unpolished style, its poor imagery, its beginning with the invocation of

the most ancient triad of Indian gods, Mitra, Varuria, and Arijaman,

the very names of which deities are even to be met with in kindred

nations, such as the Iranians and Greeks, the mentioning of several

sacrificial priests by obsolete and uncommon names,—all these circum-

stances combined tend to show, that it is rather one of the earliest

than one of the latest productions of Vedic poetry. We find in it the

sacrificial art, if compared with its description in the Bramanas, in its

infancy, yet containing all the germs of the latter system. Because of

almost all incidents attendant upon a sacrifice being mentioned in this

hymn, it affords us the best means for investigating into the extent

History of Ancient Sanscrit Literature, page 553.

XVI

and development of the sacrificial art at the time of its composition.

Let us point out some of the most remarkable facts which may be

elicited from it.

[13] In the fifth verse the names of the performing priests are mentioned.

They are only six in number, viz. Hotar, Adhvaryu, Avaydj^ Agnimiiidha,

Grdvagrdhha, and ^arhstar. Four of these names are quite uncommon or

obsolete. Avayaj is the Pratiprasthatar, Agnimindha (the fire-kindler),

the Agnidhra, Gravagrabha the Gravastut, and Samstar the Maitravaruna

of the Brahmanas. The small number of priests at the horse-sacrifice

{asvamedha) , which was at later times, as we may learn from descriptions

given of it in the epic poems, the greatest, most complicated and costly

which the Brahmans used to perform, must surprise, principally if we

consider, that the Agnistoma, which was the most simple Soma sacrifice,

required for its performance already at the time of the Brahmaijas, and

even anterior to it, sixteen officiating priests.

There can be no doubt that in the most ancient times a comparatively

small number of priests was sufficient for the performance of a simple

animal or Soma sacrifice. The two most ancient offices were those of the

Hotar and Adhvaryu ; they were known already when the ancient Iranians

separated from the ancestors of the Hindus ; for we easily recognise them

by the names Zota and Rathwi (now corrupted to Raspi) in the Zend-

Avesta.

The Pratiprasthatar appears to have been an assistant of the Adh-

varyu from a very remote time ; for we find the two As^vins called the

two Adhvaryus (Ait. Br. 1, 18), by which expression we can only under-

stand the Adhvaryu and [14] his constant assistant the Pratiprasthatar.

That there was a plurality of Adhvaryus already at the time of the Risis,

we may learn from several passages of the Samhita of the Rigveda

(2, 37, 2; 8, 2, 4).

The fourth priest here mentioned is the Agnidhra ; for by the term

Agnimindha we can only understand him. His office appears to be very

old and he is once mentioned by his very name Agnidhra in a Vedic

Bong (2, 36, 4). Besides, we meet with the well-known formula which

he has, as the protector of the sacrifice, to repeat as often as the Adhvaryu

commences a set of oblations accompanied by the Anuvakya and Yajya

mantras of the Hotar. This is astu srausat (1, 139, 1), which he has

to repeat when the Adhvaryu calls upon him to do so, by. the formula

6 sravayaJ' Before he repeats it, he takes a wooden sword, called

' This formula is repeated just before the commencement of the so-ealled PrayAjas.

Asval. fe'r. S, 1, 4, gives the following rules; Adyivaryur dsrdvayati pratydsrdvayed

XVll

spkya* into his hand, and ties round it twelve stalks of kui^a grass, called

idhmasannaJiandni (what is tied round the wood), making three knots

(trisandhana). He must hold it up as long as the principal offerings last,

from [15] the time of the beginning of the Pray^jas till the Svistakrit is

over. The purpose of this act as explained by the ^rotriyas (sacrificial

priests) of the present day is to keep the Raksasas and evil spirits away

from the sacrifice. Now the whole ceremony, along with the formulas

used, resembles so closely what is recorded in the Zend-Avesta of the

angel ^raosha (now called Sero?h), that we can fairly conclude that the

office, or at any rate, the duties, of the Agnidhra priests were already

known to the Aryas before the Iranians separated from the Indians.

Serosh, as may be seen from the Serosh Yasht (Ya^na 57), holds in his

hand a sword {snaithis) in order to fight against the Devas, and to keep

them away from the creation of Ormazd. He first spread the sacred

grass or twigs ; he first repeated (frasrdvayat) the sacred prayers. His

very name of ^raosha reminds of the call srau^at. One of the duties of

the Agnidhra, or Agnit, was to kindle the fire. Such an office is known

also to the Parsi ritual. It is that of the Atarevak^o, i. e. who feeds the

fire, a name often applied to the Rathwi, in which we have recognised

the Adhvaryu.

The fifth priest is the Grdvagrdhha, a name no further mentioned

in other Vedic books. Sayana identifies him with the Gravastut' of the

ceremonial of the Brahmanas. The office of the latter is to repeat the

Pavamanya verses when the Soma juice is being prepared. But the

name Grdvagrabha [16] implies more, for it means, one who holds, or seizes

the Gravanas^® (Soma squeezing stones). This is done by the Adhvaryu

himself. In ancient times the Soma juice was very likely extracted by

that priest who had to repeat the mantras for the purification of the Somajuice, that is, by the Gravastut. Such a priest who was engaged in the

preparation of the Soma (Homa) juice is also known in the Zend-Avesta.

dgnidhrah, i. e. the Adhvaryu calls, 6* sravaya, to which the Agnidhra responds by aStu

sraM?at. Both formulas are mentioned or alluded to in two Sfitras of PSnini (8, 2, 91-92),

who teaches that the first vowel in srdusat, and the first and second in o sravaya are

to I e pronounced in the pluta way, i.e. with three moras. Regarding smusaf As'val.

gives the same rule (aatu irdu§a^ iti aukaram pldvayan) ; but the prMiunciation of

6 sravaya he does not particularly mention.

* Other interpretations have been given of this word by European scholars. Butbeing myself in possession of a sphya, and having seen its use at the sacrifice, I can

prove beyond any doubt, that it is a wooden sword.

• On his office, see 6, 1-2, pp. 879-80.

'° See the note on the preparation of the Soma 7, 32 pp. 488-90.

xvni

His name there is havanan,^^ i.e. one who makes or prepares the

havana=savana "libation."

The sixth priest mentioned in the Asivamedha hymn is the ^aihstar,

i.e. the repeater of Sastras. This is no doubt the Maitravaruna of the

later ritual, who is several times mentioned by the name of Prasdstar in

other passages of the Samhita (1, 94, 6) and in the Brahmanas. Sayana

takes the same view.

Besides the names of the officiating priests, we have to examine someof the technical terms of the sacrificial art. In the 15th verse we find

[17] the expressions, i^tam, vitam, abhigurtam, va^atkritam, which all refer

to the repetition of the Yajya mautra by the Hotar when the Adhvaryu is

ready to throw the offering into the fire. Istam is the technical term for

pronouncing the Yajya mantra itself ; ahhigartam^ which is the same as

agurtam, signifies the formula ye yajdmahe (generally called dgur) which

always precedes the Yajya verse ; vaQatkritam is the pronunciation of

the formula vdu§at at the end of the Yajya verse ; vitam refers to the

formula Agne vihi, which follows the va^atkdra, and is itself followed

by another va^atkdra (the so-called Anuvastkara).

Let us now sum up the evidence furnished by this sacrificial hymnas bearing upon the history of the sacrificial art in its relationship to the

mass of other Vedic songs on the one, and to the Brahmanas on the other,

side.

In examining the names of the officiating priests, we can here dis-

cover only two classes instead of the four, known to other Vedic hymns,

and principally to the Brahmanas. We have only Adhvaryus and Hotyis,

but no Brahma priests, and no Udgatris (chanters). Without the two

latter classes no solemn sacrifice at which Soma was used could be per-

formed even at a time far anterior to the Brahmanas. There is no doubt,

the introduction of each of these two classes marks a new epoch in the

history of the sacrificial art, just as the separation of the offices of Adh-

1' See Visparad 3,1. The term hauana occurs in the GathSs for Homa (Yasna, 10).

That it means the same as the Vedic aauana with which it is identical follows unmistak-

ably from the context. A fratare'm havdnem and an tiparem havanem, that is, a first and

second libation, are even distinguished (Yasna 10, 2 ed. Westergaard). The fratarem

havanem is the prdtah savanam, i.e. morning libation of the ritual books ; the uparem, i. e.

latter, following, corresponds to the madhtjandina savanam. The Parsi priests prepare

up to the present day actually the Iloma juice twice when performing the Homa ceremony.

The first preparation takes place before the Zota (the Hotar of the Brahmans^ appears;

the second commences at the beginning of the jiroper ceremony, and is finished along

with it. The Zota drinks the Homa which was prepared first by the Raspi (Adhvaryu)

;

that one prepared during the ceremony is thrown into a well as a kind of offeringi

varya and Hotar in tke ante-Vedic times, indicates the first step in the

development of the art of sacrificing. At that early time when the

£18] Iranians left their Indian brethren on account of a bitter religious

contest, which is known in the Brahmaijas as the struggle between the

Devas and Asuras, already the offices of an Adhvaryu and Hotar were

distinct, as we may learn from the Zend-Avesta, which exhibits the

religion of the Asuras (Ahura religion, its professors calling themselves

ahurotkesho =asura-diksd, i.e. initiated into the Asura rites).

But the offices of Udgatris and that of the Brahma priests were not

known to the Aryas at . that time ; they were introduced subsequently,

after the separation. In many Vedic hymns we find, however, the duties

principally of the former class (the chanters) mentioned. They are

often juxtaposed with those of the Hotars. The term for the perform-

ance of the Hotfi-priests is sarhs, to praise, recite ; that for that of the

Udgatris stu or gdi to sing (see, for instance, Rigveda Sarhh (8, 1, 1

;

6, 62, 5; 6, 69, 2-3); besides the technical names uktha=Sastra and

Stoma, sdma^ are frequently to be met with (see 8, 1, 15 ; 3, 3, 6 ; 6, 3;

16, 9 ; 14, 11 ; 6, 2i, 7, &c.). Now the absence of all such terms, indica-

tory of the functions of the Udgatris (chanters) in the As^vamedha hymnis certainly remarkable. Their not occuring might, perhaps, be accounted

for by the supposition that the chanters were not required at the hoi so

sacrifice. It is true, several smaller sacrifices, such as the Dar^apurna-

masa, the Chaturmasya Istis and the animal sacrifice (if performed apart

without forming part of a Soma sacrifice) are performed without any

chanting; [19] but for Soma sacrifices of whatever description, the chanters

are as indispensable as the Hotars. That the Asvamedha was connected

with a Soma sacrifice^* already at the time of the composition of the hymnin question, undoubtedly follows from the office of Grdvagtubha being

mentioned in it ; for this priest is only required for the extracting of

the Soma juice, and has nothing whatever to do with any other sacrificial

rite. The mentioning of the Samstar (Maitravruna) is another indication

that the Aslvamedha already at that early time was accompanied by a Soma

sacrifice. For one of the principal duties of the Maitravaruna, who may

be called the first assistant of the Hotar, is to repeat Sastras, which are

only required at Soma sacrifices as the necessary accompaniments of all

chants.

Besides the Udgatris, we miss the class of the Brahma priests, vis,

Brahma, Brahmanachamsf , and Subrahmanya, whose services are required

" According to Asval. fe'r. SQtras (10, b) there are three Soma days (sutyunii reyuirod

for the horse sacrifice.

at all great sacrifices. The Brahma cannot, even at small sacrifices,

such as the Darsiapiirnamasa Isti, be dispensed with. The Brahmanft-

chamsi aud Subrahmaniya are at Soma sacrifices as indispensable as the

Maitravarnna ; the first has to repeat also Sastras for the chants, the

latter to invite every day Indra to the Soma feast (see the note to 6, 3, pp.

382-84).

The introduction of the Brahma priest marks no doubt a new era in

the history of the sacrificial art; [20] for to judge from the nature of his

duties as superintendent of the sacrifical ceremonies, he was only necessary

at a time when the sacrifice had become already very complicated, and was

liable to many mistakes. The origin of the oflice dates earlier than the

Brahmanas. Unmistakeable traces of it are to be found already in the

Samhita of the Rigveda. In one passage 1, 10, 1, the Brahma priests

{hrahmdi^as) are juxtaposed with the Hotfis {arkinajjt) and Udgatfis (gdyat-

rinah). They are there said to "raise Indra just as (one raises) a reed."

Similarly we find together gdyata, chant, soTnsaio, praise, and hrahma

krinuta make the Brahma (8, 32, 17). In 10, 91, 10 the Brahma is men-

tioned along with other priests also, such as the Potar, Nestar, &c. The

little work done by the Brahma priests, or rather their idleness, is men-

tioned, 8, 92, 30, "do not be as lazy as a Brahmfi priest" (mo §u Irak-

meva tandrayur hhuvali). That the Brahm^ priests were thus reproached

may clearly be seen from Ait. Brahm. 5, 34. The Brahma priest

is the speaker or expounder of religious matters (10, 71, 11 ; 317, 8), in

which capacity they became the authors of the Brahmanas. That the

Brahma was expected to know all secret things, may be inferred from

several passages (10, 85, 3 ; 16 ; 35 ; 36). Brihaspati, the teacher of the

gods, is also called hrahmd (10, 143, 3), and Agni is honoured with the

same name (7, 7, 5), as well as his pious worshippers of old, the so-called

Afigirasah (7, 42, 1). Sometimes the name signifies the Brahman as

distinguished from the Ksattriyas hrahmarti rdjani vd (1, 108, 7).

[211 It is certainly remarkable, that none of the Brahma priests is to be

found among the priests enumerated in the A^vamedha hymn, and we

may safely conclude, that their offices were not known at that time.

The word brahma (neuter) itself occurs in it (in the seventeenth verse),

" If any one, in order to make thee sit, did thee harm by kicking thee

with his heels, or striking thee with a whip violently so that thou didst

snort, I cause all to go oS from thee by means of the Brahma, just as

I make flow (the drops of melted butter) by means of a Sruch (sacrificial

spoon) over the piece which is among the ready-made offerings {adhvare§u).

Brahma has here very likely its original meaning, " the sacrificial grass"

or a certain bunch of it (see the note on pages 4, 5 of this Introduction).

For the meaning " prayer," which is here given to it by Sayaija, does not

snit the simile. In order to understand it fully, one has to bear in mind

that the Adhvaryu after having cooked and made ready any offering

(Purodajia or flesh, or Charu, &c.) generally pours from a Smch some drops

of melted butter over it. Now the hrdhma by means of which the priest

is to soothe all injury which the sacrificial horse may have received

from kicking or striking, is compared with this fSrnch ; the drops of

melted butter are then the several stalks of the bunch of the sacrificial

grass, required at all sacrifices and their taking out, and throwing

away (as is done at all sacrifices, see note 8 to page 79), is compared to

the flowing of the drops from the sacrificial spoon.

Not only is the number of priests less, but the [22] ceremonies are also

more simple. It appears from verse 15th, that there was no Puronuvakyaor introductory mantra required, but the Yajy4 alone was sufiicient.

The latter consisted already of the same parts as in the Brahmanas,viz. the Agur, the Yajya mantra, the Va§atkara and Anuva§atkara

(see note 32 to page 95, page 126, and note 11 to page 133-34). TheAgur or the introductory formula, ye. yajdmahe, i.e., " what (gods are),

those we worship by sacrificing," is very ancient, and seems to go back

even beyond the properly so-called Vedic times ; for we meet it even

with the same name already in the Zend-Avesta (see note 11 to page

134) ; even a large number of the Parsi prayer formulas commence with

it up to this day, viZ' yasdmaidL The Vasatkara or the call vdu^atj

and the Anuva§atkara, or the second call vdu^at preceded by Agiii rihif

i. e., " Agni eat (the food)," must be also very old, though we do not

find any trace of them in the Parsi ritual, which circumstance can be,

however, easily accounted for. The first call vdu^at being required

in the very moment of the offering being thrown into the fire, and the

second at once after it, there was no occasion for them at the Zoroastrian

sacrifices ; for the priests are not allowed to throw flesh, or Homa, or

even cakes into the fire ; they have only to show their offerings to the

sacred element. In the vSamhita itself, the Vasatkara is frequently

mentioned, and in hymns which show by no means a modern origin (see

1, 14, 8 ; 120, 4 ; 21, 5 ; 7, 14, 3 ; 15, 6 ; 99, 7, &c) ; some of them appar-

ently allude to the [23] Anuvasatkara, (so, for instance, 7, 156, semdm

vetu va^athritim, ' may he eat this piece ' offered by the call vau^at ! vi

(in Vlhi) being one of the characteristic terms of the Amiva^atdra).

From all we have seen as yet it clearly follows that the As'vamedha

hymn is by no means a late, but a very early, production of Vedic poetry.

XXU

dnd tliat consequently a strict distinction between a Chhandas and

Mantra period, making the former by about two hundred years older

than the latter, is hardly admissible.

The same result is to be gained from a more close examination of

other pre-eminetly sacrificial hymns, which all would fall under the

Mantra period. There being here no occasion to investigate into all

hymns of that character, I will only here make some remarks on the

Nabhanedisfcha hymns (10, 61-62). Their history is given in the Ait.

Brdhm. itself (5, 14). They are traced to Manu, the progenitor of

the human race, who gave them to his son, N^bhanedistha. He should

communicate them to the Afigiras, for enabling them to perform success-

fully the ceremonies of the sixth day (in the Salaha, \see note 9 to page

279), and receive all their property as a sacrificial reward.

This whole story appears to have no other foundation, * ^ but the two

hymns themselves, principally the [24] latter. The first is very difficult

to understand, the second is on the the whole simple. Both are by

tradition ascribed to Nabhanedistha, the son of Manu, whose existence

is very doubtful. They differ so much in style, that they cannont have

the same author. Several traits of the legend, however, are to be found

in them. The refrain of tbe first four verses of 10, 62 which is addressed

to the Aigiras, " receive the son of Manu," re-occurs in the legend ; also

the gift of a thousand. In a verse of the former (10, 61, 18) the word

ndbhdnedi^tha occurs, but it does not mean there a human, but some

divine, being. I give the 18th and 19th verses in translation.

(18) " His relative, the wealthy Nabhanedistha who, directing hia

thoughts towards thee, speaks on looking forward (as follows) 'this

our navel is the highest ; as often as required I was behind him (the

Nabhanedistha on earth).'"

(19) " This is my navel, here is what resides with me ; these gods

are mine ; I am everything. Those who are first born, and those whoare born for a second time (by reproduction),—the cow milked that (seed)

from the truth, ('and) they are born."^*

" It is to be found also with little difference in the Taittiriya Samhita 3, 1, 9, 4-6.

Instead of the two Suktas (hymns) Manu there is said to have given his son a Brflhtnanamon a certain rite concerning the share of Rudra in the Soma libation, to help theAngiras to heaven. The " sixth day " is not mentioned in it. The man in a " blackishdress" of the Aitareya Br. is here called Rudra.

'' The explanation given by Sfiyana of these difficult verses is very artificial. Hetries to get out of the hymu everywhere the story told of Nabhauedihtha in the Ait.Br. 5, 14.

XXlll

From these two verses as well as from several others in it (princi-

pally 2 and 5-8 describing Prajapati's illicit intercourse with his

[25] daughter, see Ait. Br. 3, 33), we may clearly perceive that Nabhane-

distha and the hymn in question refer to generation. This view is fully

corroborated by the application of it at the sacrifice, as expounded by the

Brahmanam, and as even pre-supposed in the hymn itself.

We know from various passages of the Brahmanas, that one of the

principal acts of the sacrificial priests was to make a new body to the

sacrificer, and produce him anew by mantras, and various rites, by making

him mystically undergo the same process to which he owed his natural

life. So, for instance, the whole Pravargya ceremony (see note 1 to pages

41-43), the Ajya and Pra-uga ^astras (see Ait. Br. 2, 35-38 ; 3, 2) of the

morning libation, and the so-called Silpa Sastras (6, 27-31) of the

Hotri-priests are intended for this purpose. Of the latter the two

Nabhanedistha hymns form the two first parts, representing the seed

effused, and its transformation to an embryo in its rudest state (see 6, 27).

Nabhanedistha is the sperm when effused ; after having undergone some

change in the womb, it is called Nara^amsa. ^ * That the hymn originally

had such a mystical sense, is evident from the two first verses :

[26] (1)** May this awful Brahma, which he (Prajapati) thus skilfully

pronounced in words at the congregation, at the assembly, fill the seven

Hotars on the day of cooking (the sacrificial food), when his (the sarificer's)

parents fand other) liberal men (the priests) are making (his body)."

(2) " He established (as place) for the reception of his gift the altar

(vedi), destroying and ejecting the enemy with his weapons. (After

having thus made the place safe) he then hastily under a very loud cry

poured forth his sperm in one continuous (stream).

The meaning of these two verses can only be the following : the poet

who was no doubt a sacrificial priest himself wishes, that the hymn which

he regards as a revelation from Prajapati, who repeated it at the great

sacrificial session which he is so frequently said to have held, may fill

the seven Hotri-priests when they, with the same liberality as Prajapati

" This idea must be very old ; for we find an unmistakeable trace of it in the Zoroastnan

tradition. So we read in the Bundehesh (page 80 in Westergaard's edition of the Pehlevi

text) that the angel Nerioseng {nerioseng yazd=narnsa7hsa yajata in Sanscrit) intercepted

the three particles of sperm which Zoroaster is said to have once lost, and out of which

the three great prophets, Oshadar (bdmi), Oshadar mdli, and Sosiosh are expected to spring

at the end of the world. Nerioseng clothed the said sperms with lustre and strength

(rosnas Zor), and handed them over to Andhit (the Persian Venus) to look at them. They

are guarded against the attacks of the Devas (the Indian gods) by 999,999 Frohars

(a kind of angels).

XXIV

(wben be poured forth his sperm) are like parents making by their hymns

the new celestial body to the sacrificer. The place for reception of

the seed poured out mystically in prayer by the Hotars, is the altar ; for

standing near it (and even touching it with their feet) they repeat

the mantras. The reason that they have to regard the Vedi as the safe

receptacle of the seed, is to be sought for in the antecedent of Prajapati,

who prepared it for the purpose, defending [27J it against the attacks of

enemies. After having made it safe, he poured out his seed whence then

all creatures sprang (see Ait. Br. 3, 34).

Nabhanedistha is, according to the verses above quoted, the

heavenly guardian of all germs of generation ; all gods, men, beasts, &c.,

come from him. His assistance is required when the sacrificial priests

are producing the new celestial body of the sacrificer. He looks down

from heaven at his relative, that is, the seeds containing the germ of

new life poured out mystically by the Hotars in their prayers. His navel

is the centre of all births in the universe ; as being nearest (' nearest to

the navel ' is the literal meaning of ndhhdnedi^tha], he is the guardian of

all seeds. Every seed on earth has only effect as far as he participates in it.

"We have here the Zoroastrian idea of the Fravashis (Frohars) who are

the prototypes of all things existing. ^« The word nabhanedistha must be

very old ; for we find it several times in the form nabdnazdista in

the Zend Avesta. It is an epithet of the Fravashis (Yarfna, 1, 18. Yashts

13, 156), and signifies the lineal descendants in future generations"

(Vend. 4, 5-10 Westergaard).

£281 Although the Nabhanedistha hymn (10, 61) is purely sacrificial,

and composed at a time when the Risis already indulged in speculations

on the mystical meaning of sacrificial rites, no trace can be found, to show

that it is a modern composition. The circumstance, that it is already in

the Aitareya Brahmanam traced to Manu, the progenitor of the humanrace, shows, that its origin is entirely lost in the depths of antiquity.

The mentioning of Kak^van in verse 16, and the occurrence of the

"seven Hotars " (in the 1st verse) are no proofs of a late origin. For

" See my Essays on the Sacred Language, Writings, and Religion of the Parsis,

page 186.

" This is the sense of uardm nabandzdistandm, in the fourth Prargard of the Vendidfid.

In the passage in question, the punishment consequent on the breach of a promise is said

to extend to so and so many nardm nabdnazdistandm, literally, men who are nearest

the navel of the offender, that is, his lineal descendants. The Pehlevi translation gives in

its notes about the same meaning to it. So it has for instance to 4, 5 the note : 300 sanat

bttn ddresn " for three hundred years there will be danger (for the nahdnasdista»)." This

is also the opinion of many Dastars.

xxy

Kak§iv3n appears as a celebrated ^i§i, who was distinguisbed as

a great chanter and Soma drinker in many other passages, principally

in the first book (see Rigveda Samh. 1, 18, 1-2; 51, 13 ; 116, 7 ; 117, 6 ;

4, 26, 1), who enjoyed the special favour of the Afivins. He is to the

majority of the Vedic Risis whose hymns are kept, a personage of as

remote an antiquity as Kdvya, Usanas, the Afigiras^ &c. The " seven

Hotars "' * occur several times besides (3, 29, 14 ; 8, 49, 16), most of them

with their very names, viz., Potar, Nestar, Agnid, Prasastar, &c.,

(1, 15, 2-5 ; 9 ; 1, 94, 6 ; 10, 91, 10).

The second Nabhanedistha hymn is certainly later than the first,

and contains the germs of the later legend on Nabhanedistha. Thereason that it was also referred to him^ is certainly to be sought [291 ^or

in the 4th verse, where is said, " This one (i.e. I) speaks through the

navel, ^ ^ (imbhd), hails you in your residence ; hear, sons of 'the gods, ye

Risis (to my speech)." The song is addressed to the Aigiras,. who are-

requested to receive the poet. The gift of thousand is also mentioned.

Let us, after this discussion regarding the antiquity of the Asva-

medha and Nabhanedistha hymns, return to the general question od

the relationship between the pre-eminently sacrificial mantras and the

other production of Vedic poetry.

If we look at the history of poetry with other nations, we nowhere

find profane songs precede religious poetry. The latter owes its origin

entirely to the practical worship of beings of a higher order, and must,,

as every art does, go through many phases before it can arrive at any

state of perfection and refinement. Now, in the collection of the hymns

of the Rigveda, we find the religious poetry already so highly developed,

the language so polished, the metres already so artificially composed,

as to justify the assumption, that the songs which have reached our

time, are not the earliest productions of the poetical genius, and the

devout mind of the ancient Indians. Generations of poets and manyfamily [30} schools in which sacred poetry was regularly taught, just as

the art of the bards and scalds with the Celtic and Scandinavian

nations, must have preceded that period to which we owe the present

1® They are, according to the Brahraanas (see Ait. Br. G, 10-12), Hotar, Maitravaruna,

Brahtnanachbaiiisi, Achhavaka, Potar, Nestar, and AgnidJira.

" This expression appears to be strange. It implies a very ancient idea, which musfc

have been current -yyith the Iranians and Indians alike. The uavel was regarded as

the seat of an internal light, by means of which the seers received what they called

revelation. It is tip to the present day a belief of the Parsi priests, that the Dasturs

or High-priests have a fire in their navel, by means of which they can see things

which are hidden. This reminds us of some phenomena in modern souinambulism.

d

XXVI

collection. If an old song was replaced by a new one, which appeared

more beautiful and finished, the former was, in most cases, irrecoverably

lost. Old and new poets are frequently mentioned in the hymns of the

Rigveda ; but the more modern Risis of the Vedic period appear not

to have regarded the productions of their predecessors with any particular

reverence which might have induced them to keep their early relics.

I^ow the question arises, are the finished and polished hymns of

the Rigveda with their artificial metres the most ancient relics of the

whole religious literature of the Brahmans, or are still more ancient

pieces in the other Vedic writings to be found ? It is hardly credible,

that the Brahmanical priests employed at their sacrifices in the earliest

times hymns similar to those which were used when the ritual became

settled. The first sacrifices were no doubt simple offerings performed

without much ceremonial. A few appropriate solemn words, indicating

the giver, the nature of the offering, the diety to which as well as the

purpose for which it was offered, and addresses to the objects that

were offered, were sufiicient. All this could be embodied in the sacri-

ficial formulas known in later times principally by the name of Yajus,

whilst the older one appears to have been Ydja (preserved in pra-ydja,

anu-ydja, &c). The invocation of the deity by different names, [31] and

its invitation to enjoy the meal prepared, may be equally old. It was

justly regarded only as a kind of Yajus, and called T^igada''^ or Nivid.

The latter term was principally applied to the enumeration of the

titles, qualities, &c., of a particular deity, accompanied with an invitation.

At the most ancient times it appears that all sacrificial formulas were

spoken by the Hotar alone ; the Adhvaryu was only his assistant, whoarranged the sacrificial compound, provided the impleioents, and per-

formed all manual labour. It was only at the time when regular

metrical verses and hymns were introduced into the ritual, that a part

of the duties of the Hotar devolved on the Adhvaryu. There are, in

the present ritual, traces to be found, that the Hotar actually musthave performed part of the duties of the Adhvaryu.

According to the ritual which appears to have been in force for

the last three thousand years without undergoing any considerable

change, it is one of the principal duties of the Adhvaryu to give orders

'" See Madhusfldana's PrasthSnabheda in Weber's Indischc Htndien, i, page 14, and

the Bhagavata rurana 12,6,52 (in the Bombay edition) where the yajurgana, i. <?. the

series of Yajus mantras is called nigada. Madhiisudana comprises by this name, as

it appears, principally the Praiisas or orders by the Adhvaryu to the other priests

to do their respective duties.

xsvii

(prai^a) to most of the officiating priests, to perform their respective

duties. Now at several occasions, especilly at the more solemn sacrifices,

the order is to be given either by the Hotar himself, or his principal

assistant, the Maitravarurja. So, for instance, the order to the slaugh-

terers of the sacrificial animal, [32] -which is known by the name of

Adhrigu-Praisa-mantra (see Ait. Br. 2, 6-7) is given by the Hotar himself,

though the formulas of which it is composed have all characteristics

of what was termed in the ritual Yajus, and consequently assigned

to the Adhvaryu. At the Soma sacrifice all orders to the Hotar to

repeat the Yajya mantra, before the libations are thrown into the fire,

are to be given by the Maitravaruna, and not by the Adhvaryu. The

formulas by which the gods are called to appear, the address to the

fire when it is kindled are repeated by the Hotar, not by the Adhvaryu,

though they cannot be termed rik, the repetition of which alone was

in later times regarded as incumbent upon the Hotar. The later rule,

" The Hotar performs his duties with the Rigveda" (in the introductory

chapter to the Hiranyakei^i and Apastamba ^rauta Sutras) is therefore

not quite correct. The Hotar himself even sacrifices on certain occasions

what is, according to the later ritual, to be done by the Adhvaryu

alone, or, when the offering is given as penance, by the Brahma. So,

for instance, he sacrifices rdelted butter before repeating the An^vina

Sastra (see the note to 4, 7, page 268), which is, as far as its principal

parts are concerned, certainly very ancient.

Now, if we compare the sacrificial formulas as contained in the

Yajurveda, and principally the so-called Nigadas, and Nivids, preserved

in the Brahmanas and Siitras with the bulk of the Rigveda hymns, we

come to the conclusion, that the former are more ancient, and served the

Risis as a kind of [33] sacred text, just as passages of the Bible suggest

ideas to religious poets among Christians. That Vedic poets were per-

fectly acquainted with several of such formulas and addresses which

are still extant, can be proved beyond any doubt.

Reserving a more detailed treatment of this- important question to

a future occasion, I here instance only some of the most striking proofs.

One reference to the Nivid inserted in the Vaidvadeva hymn at the

Vaifivadeva Sastra, and my remarks on it (see pages 212-13), the reader

will find, that the great Risi Visvamitra who with some of his sons are

the poets of many hymns which we now possess (as, for instance, of tho

whole third Mandala), knew this ancient sacrificial formula very well

;

for one of its» sentences setting forth the number of deities is alluded to

by him.

xxviu

Certain stereotyped formulas which occar in every Nivid, to what-

ever deity it might be addressed, occih' in hymns and even commencethem. I instance the hymn predam brahma (8, 37), which is certainly

an allusion to the sentence which occurs in all Nivids, predam hralima

predam hsattram (see note 25 on page 189.) That the coincidence is

no mere chance follows from some other characteristic Nivid terms madeuse of in the hymn in question ; compare dvitha pra sunvataJji. with pre-

dam sunvantam yajamdnam avatu in all Nivids, and k§attriya tvam

avasi with predam k^attram (avatu).

The Subrahmanya formulas, which is generally called a Nigada (see

on it the note to 6, 3 on pages 383-84) [34] is unmistakably alluded .to

in the hymn, 1, 51, principally in the first and thirteenth verses. In both,

Indra is called me§a, a ram, and vrisarias vasya mend.

The call of the Agnidhra, astu hdusat as well as the Agur address-

ed to the Hotar, liotd yak§at, were known to the Risis, as we learn

from 1, 139, 1. 10.

The so-called Rituyajas which are extant in a particular collection

of sacrificial formulas, called praisa silkta or prai§ddhyaya, occur even with

their very words in several hymns, such as 1, 15; 2, 37. (On the Rituydjas,

see note 35" on pages 135-36).

The so-called Apri hymns are nothing but a poetical development

of the more ancient Praytijas, and Anuyajas (compare the notes 12 on

page 18 ; 14 on pages 81-82 ; and 25 on page 110.)

Many hymns were directly composed not only for sacrificial pur-

poses in general, but even for particular rites. This is principally the

case with several hymns of Vis^vamitra. So, for instance, the whole of

hymn 3, 8 aiijanti tvdvi adhvare (see about it. Ait. Br. 2, 2) refers only

to the anointing, erecting, and decorating, of the sacrificial post ; 3, 21

is evidently made for addressing the drops of melted butter which drip

from the omentum, over which they were poured (see Ait. Br. 2, 12) ; 3 52,

celebrates the offering of the Purodas^a consisting of fried grains, pap,

&c., which belongs to each Soma libation (see Ait. Br. 2, 23.)

The first ten hymns of the first book of the Rigveda Samahita contain,

as it appears, the Soma ritual [35] of Madhuchhandas, the son of Vi^va-

mitra. It provides, however, only for two libations, viz., the morning and

midday. The first hymn has exactly the nature of an Ajya hymn, which

forms the principal part of the first ^astra, the so-called Ajya. Thesecond and third hymns contain the Pra-uga Sastra, which is the second

at the morning libation, in all its particulars. The following seven

XXIX

hymns (4-10) aM celebrate Indra and it appears from some remarks in

the Ait. Br. (3, 20, page 192), that in ancient times the midday libation

belonged exclusively to Indra. The ritual for the evening libation is of

BO peculiar a nature, and so complicated, that we must ascribe to it quite

a different origin than to the two other libations.

The hymns 12-23 appear to contain a more comprehensive ritual of

the Kanva family, which is ancient. The 12th hymn (the first in this

collection) is addressed to the Agni of the ancestors, the pravara, whomust be invoked at the commencement of every sacrifice ; it contains

three parts of the later ritual— (a) the pravara, {b) the invocation of Agni

by the Nigada, and (c) the request to Agni to bring the gods (the so-called

devdvahanam). The 13th is an apri Sukta containing the Prayajas,

which accompany the very first offerings at every sacrifice.

These three hymns were, it appears, appropriate to a simple Isti,

as it precedes every greater sacrifice. The following hymns refer to the

Soma sacrifice. The 15th is a Rituyaja hymn ; the Rituytijas always

precede the Ajya Sastra. The hymns from [36] 16-19 contain a ritual for

the midday libation, and in 20-22 we find the principal deities of the

Sastras of the evening libation.

The hymns from 44-50 in the first book by Praskanva, the son of

Kanva, contain, if the Indra hymn (51) is also reckoned, all the principal

deities, and metres of the As^vina Sastra, the former even in their proper

order, vh., Agni, Usas, the Asvins, Surya, Indra (see Ait. Br. 4, 7-11).

These instances, which could be easily greatly enlarged, will, I

think, sviffice to show that the ritual of the Brahmanas in its main features

was almost complete at the time when the principal Rishis, such as the

Kanvas, Vii^vamitra, Vasistha, &c., lived.

I must lay particular stress on the Nivids which I believe to be

more ancient than almost all the hymns contained in the Rigveda. The

principal ones (nine in number) are all to be found in the notes to mytranslation of the 3rd Paiichika ('book). That no attention has been paid

as yet to these important documents by the few Vedic scholars in

Europe, is principally owing to the circumstance of theii* not having been

known to them. It being now generally believed, that the earliest relics

of Vedic literature are to be found only in the Rigveda Sariihita, it is of

course incumbent on me to state briefly the reasons why I refer the so-

palled Nivid to a still more remote antiquity.

The word nivid frequently occurs in the hymns, and even with

the epithet purva or pHrvya, old [37] (see 1, 89, 3 ; 96, 2 ; 2, 36, 6.) The

XXX

Marutvatiya Nivid^^ is, as it appears, even referred to by Vamadera

(4, 18, 7, compared with note 25, on page 189) ; the repetition of

the Nivids is juxtaposed with the performance of the chanters, and

the recital of the Sastras (6, '67, 10). The Brahmanam regards the

Nivids, particularly that one addressed to Agni, as those words of

Prajapati, by means of which he created all beings (see Ait. Br. 2,

33-34). That such an idea, which entirely coincides with the Zoroastrian

of Ahuramazda (Ormazd) having created the world through the yathd-

aM-vairyo prayer (see the 19th chapter of the Yaj^na), must be more

ancient than the Brahmanas, we learn from a hymn of the old Bisi

Kutsa, who is already in many Vedic songs looked upon as a sage of the

remote past. He says (1, 96, 2) that Agni created by means of the

" first Nivid " the creatures of the Manus (seepage 143). In 1, 89, 3-4,

an old Nivid appears to be quoted. For the words which follow the

sentence, " we call them with the old Nivid," bear quite the stamp

of such a piece.

Many Nivids, even the majority of them, are certainly lost. But

the few pieces of this kind of religious literature which are still extant,

are sufficient to show that they must be very ancient, and are not to be

regarded as fabrications of the sacrificial priests at the times when the

Brahmanas were composed. [38] Their style is, in the main, just the same

in which the hymns are composed, and far more ancient than that of

the Brahmanas. They contain, in short sentences, the principal names,

epithets, and feats of the deity invoked. They have no regular metre,

but a kind of rhythmus ; or even a parallelismus membrorum as the

ancient Hebrew poetry.

The circumstance that in the ritual such a paramount importance

is attached to such half poetical, half prose pieces as the Nivids are (see

particularly Ait. Br. 2, 33 ; 3, 10-11), clearly tends to prove, that they

must have been regarded as very efficacious. This could be hardly

accounted for at a time when beautiful and finished songs were forth-

coming in abundance to serve the same purpose, had they not been very

ancient, and their employment been sanctioned by the example of the

most ancient Risis.

We have already seen, that several of those Nivid formulas which

we have now were known to some Vedic poets. I will give here a few

more instances. The hymn to the Marutas by Visvamitra (3, 47) is

evidently based on the Marutvatiya Nivids (se« them on page 189) ; the-

'^ When the word nivid appears often in the plural, then the several pfidas, of which

the Nivid consists, are to be understood.

XXXI

verse to Savitar (3, 54, 11) alludes to Savitri Nivids (see tliera on page

208); the hymn to Dyavaprithivl (1, 160) is a poetical imitation of the

Dyavapiithivi Nivids fpage 209) ; the Ribhu hymn (4, 33) resembles very

much the Ribhu Nivids (page 210), &c.

Another proof of the high antiquity of the Nivids is furnished

by the Zend-Avesta. The many prayer [39] formulas in the Yailna which

commence with nivae-ahayemi, i.e., I invite, are exactly of the same

nature as the Nivids.

The Nivids along with many so-called Yajus formulas which are

preserved in the Yajurveda, the Nigadas, such as the Subrahmanya and

the so-called Japa formulas (such as Ait. Br. 2, 38), which are muttered

with a low voice only, are doubtless the most ancient pieces of Vedic

poetry. The Risis tried their poetical talent first in the composition of

Yajyas or verses recited at the occasion of an offering being thrown into

the fire. Thence we meet so many verses requesting the deity to accept

the offering, and taste it. These Yajyas were extended into little songs,

which, on account of their finished form, were called suktam, i.e. well,

beautifully spoken. The principal ideas for the Yajyas were furnished

by the sacrificial formulas in which the Yajurveda abounds, and those of

the hymns were suggested by the Nigadas and Nivids. There can be

hardly any doubt, that the oldest hymns which we possess, are purely

sacrificial, and made only for sacrificial purposes. Those which express

more general ideas, or philosophical thoughts, or confessions of sins,

such as many of those addressed to Varuna, are comparatively late.

In order to illustrate that the development of the sacrificial and

religious poetry of the ancient Brahmans took such a course as here

described, I may adduce the similar one which we find with the Hebrews.

The sacrificial ritual of Moses, as laid [40] down in the Leviticus, knows no

rythmical sentences nor hymns which accompanied the oblations offered

to Jehovah. It describes only such manual labour, as found with the

Brahmans its place in the Yajurveda, and mentions but very few and

simple formulas which the officiating priest appears to have spoken whenthrowing the offering into the fire of the altar. They differed, according

to the occasion, but very little. The principal formula was Jl'Tnib nniD

Hi^ nii't^ " a fire offering of pleasant smell for Jehovah," which exactly cor-

responds ^ivith the Vedic agnaye, indrdya, &c. sxahd ! ^^ i.e. a good offering to

Agni, Indra, &c. If it was the solemn holocaustum, then the word H^iy, i,e.

-' The term svdhd is to be traced to the root dhd, to put, with a, to put in, into, and

stands for svddhd (su-^ddhd). It means the gift which is thrown into the fire.

XXXll

bolocaUBtum, was used in addition (Leviticus 1, 9-13) ; if it was the so-

called zebakh shlamim or sacrifice for continued welfare, the word DTv^ food,

bread, was added (Levit. 3, 11) ; if it was a penance, the words Wtn DtL''S

(Levit. 7, 5)," this is a penance," were required. When the priest

absolved a sacrificer who brought an offering as a penance, he appears

to have used a formula also, which is preserved in the so-frequently

occuring sentence : ^b rhDT\ Wti)n l'Q?W '^nst^n?:! ^^b^ tQ^^ (Lev. iv, 25,

31: v. 6, 10.) "and he (the priest) shall annul the sin which he has

committed, so that he will be pardoned." ^

[41] If we compare these formulas with the psalms, which were composed

and used for the worship of Jehovah, then we find exactly the same

difference between both, as we discover between the Yajus formulas,

Nivids, &c., and the finished hymns of the Rigveda Samhita. In

the same way as there is a considerable interval of time between the

establishment of the Mosaic ritual and the composition of the psalms,

we are completely justified in supposing that a similar space of time

intervened between the Brahmanical ritual with its sacrifical formulas,

and the composition of the majority of the Vedic hymns. Between

Moses and David there is an interval of five hundred years, and if ^ve

assume a similar one between the simple Yajus formulas, and such

finished hymns as those addressed to Varuna which M. MuUer ascribes

to his Chhandas period, we shall not be in the wrong.

Another proof that the purely sacrificial poetry is more ancient

than either profane songs or hymns of a more general religious character,

is furnished by the Shi-hing or Book of Odes of the Chinese. Of its

four divisions, viz. huo-jung, i.e. popular songs of the different territories

of ancient China, ta-ya and siao ya, i.e. imperial songs, to be used

with music at the imperial festivals, and sung, i.e. hymns in honour

of deceased emperors, and vassal kings, the latter, which are of a purely

sacrificial character, are the most ancient pieces. The three last odes in

this fourth division go back as far as the commencement of the Sliang

dynasty, which ascended the dragon seat in [42] the year 1766 B.C., whilst

almost all other pieces in the collection are composed from the earlier

part of the reign of the Chou dynasty down almost to Confucius' time

(from 1120 B.C. till about 600 B.C.)

If we consider that the dillerence of time between the purely sacrifi-

cial and non-sacrificial hymns of the Chinese thus amounts to about

" The priest appears to have addressed these words to the sinner who was to beabsolved in this manner, "1 annul the sin which thou hast committed, and thou shalt

be pardoned."

XXXlll

1,000 years, we would not be very wrong in presuming similar inter-

vals to exist between the different hymns of the Rigveda. Risis like

Kavya, Ut^anas, Kaksivat, Hiranyastupa, to whom several hymns are

traced, were for the Kanvas, Vitlvamitra, Vasistha, &c.., as ancient per-

sonages, as the emperors Tang (1765 B.C.) and Wuwang (1120 B.o.)

to Confacious (born 551 b. c.)

On account of the utter want of Indian chronology for the Vedic and

post-Vedic times, it will be of course for ever impossible to fix exactly

the age of the several hymns of the Rigveda, as can be done with most

of the psalms and many of the odes of the Shi-king. But happily we

possess at least one astronomical date which furnishes at any rate tlie ex-

ternal proof of the high antiquity of Vedic literature, which considerably

tends to strengthen the internal evidence of the same fact. I here mean

the well known passage in the Jyotisam, or Vedic calendar, about the

position of the solstitial points. The position ' there given carries us

back to the year llSl according to Archdeacon Pratt's, and to 1186

[43] B.C. according to the Rev. R. Main's calculations.^* The questions

on the age of this little treatise and the origin of the Naksatra *"

system, about which [44] there has been of late so much wrangling

fimong the few Sanscrit scholars of Europe and America, are of

•* See the Journal of the Asiatic Society of Beugal of the year 1862 pages 49-50. MaxMiiller's Preface to the 4th Volume of his edition of the Rigveda Samhita,page Lxxxv.

" There can be hardly any doubt, that the Naksatra system of the Indians,

Chinese, Persians and Arabs is of a common origin, but it is very difficult to determine

with what nation it oi-iginated. The original number was twenty-eight. I do not

intend fully to discuss here the important question, but I wish only to direct attention

to the circumstance overlooked as yet by all the writers on'the subject, that the terms

which the Indians, Arabs, and Chinese use for expressing the idea " constellation" have

in all the three languages, Sanscrit, Chinese, and Arabic, precisely the same meaning,

viz. a place where to pass the night, a station. This is certainly no mere chance,

but can only be accounted for by the supposition, that the framers of the Naksatra

system regarded the several Naksatras as heavenly stations, or night quarters, wherethe travelling moon was believed to put on his journey through the heavens. Let U3

examine these terms.

The Chinese expression for Naksatra is Siu (spelt by Morrison suk and sew, byMedhurst sew with the third or departing tone). The character representing it whichis to be found under the 40th radical, strokes 8 (see Morrison's Chinese Dictionary,

Vol. 1 page 847) is composed of three signs, vis. that for a roof, that for man, and

that for a hundred. Its original meaning therefore is " a place where a hundred menfind shelter, a station or night quarters for a company of soldiers." The word is, as

is the case with most of the Chine.se words, used as a substantive, adjective, and verb.

As a substantive it denotes " a resting place to pass the night at " with a road-house

(hi shili), i.e. an inn, or a halting place in general ; such places were situated at the

distance of every thirty Li. Thence it is metaphorically employed to -express the

e

XXXIV

t45} minor importance compared with the fact and the age of the obsei>

vation itself. That an astronomical observation was taken by the

station on the heavens -where the travelling moon is snpposed to put up. In this

sense the Chinese speak of dlli sMh pd siu "the tvpenty-ejgbt halting places" (on the

heavens).

As an objective it means post, former, i.e. the night^qnarters whichi -were jnst left.

In the sense of a verb, but never in that of a suTjstantive, we find it frequently used

in two of the so-called See-shu or four Classical books of the Chinese, vis. the Lun-yu

(the Confucian Analects) and in Meng-tse.

In order to show the use of this important Tpord in the Classical -writings, I here

quote some instances :

(a) intrans, to x>ass the night, to stop over night, Lun-yu 14, 41 ; tse hi siu yu Bhihrtnan,

i.e. Tse-lu (one of the most ardent and zealous disciples of Confucius) passed the

night at Shih-man ; 18. 7. 3 ibidem ; chih Tse-lu siu, i.e. he detained Tse-lu to pass

the night (with him). Meng tse 2, 2, 11, 1 ; Meng-tse h'iu Tsi sia yu Ohan^ i. e.

Meng-tse after having left Tsi, passed the night at Chow ; 2, 2, 12, 4, ibidem : yu

sail siu olh heu chiih Choiu, yu yu sin i wei suh, i . e. When I, after having stopped for

three nights left Chow, I thought in my mind my departure to be speedy still.

(b) trans, to make pass the night, to keep over iiight. Lun-yu 10, 8, 8 : tse yu hung

pU siu fa, when he (Confucius) sacrificed at the Duke's (assisted the Duke in

sacrificing) he did not keep the (sacrificial) flesh over night. In this sense it

is several times metaphorically used ; so Lun-yu 12. 2, 2 : Tse-lu vu siu no, i.e.

Tse-lu never kept a promise over night (he carried it out at one, before he

went to rest),

(c) to have taken ^lp his quarters, to be at rest. Lun-yu 7, 26 : yih pit she siu, he

(Confucius) shot, but not with an arrow and string at (animals) which were

at rest (asleep).

The Arabic word for the Nakshatras is Jd^ mansil phur. J;U^ mendeil, '* a place where

to put up, qurters," from the root Jp^ to make a journey, to put up at a place as a

guest.

This name for the constellations must be very ancient with the Semitic nations,

for we find it already in the Old Testament (Book of the Kings ii. 23, 5) in the form

n*)';^l)2 niaszaloth ; it has no proper etymology in Hebrew (for the root ^^^ nazal, to

which alone it could be traced, means to floxo), and is apparently introduced as a foreign

word from some other Semitic nation, probably the Babylonians. The Jewish commenta-tors had no clear conception of the proper meaning of the word ; they take it to

mean star in general, and then the twelve signs o*' the Zodiac. But from the context

of the passage in the Book of the Kings, just quoted, where it stands together with

the moon and the ivhole host of the Jieauens (" ior the moon and the mazzalothandthe

whole host of the heaven") it undoubtedly follows, that its meaning cannot be " star" in

general, which idea is expressed by the " whole host of the heavens," but something

particular in the heavens connected with the moon. The use of the same word in

Arabic for expressing the idea of constellation, heavenly mansions of the moon, proves

beyond any doubt, that the massaloth mean the same.

Now the Sanscrit word naksatra has originally no other meaning than eitaer siu

or vmvzil have. The arrangement of the meaning of this word which is ua-le in

Boehtlinftk and Roth's Sanscrit Dictionary is insufBcient and treated with the same

superficiality as the majority of the more difficult Vedic werds in that much-lauded

work. Thoy make it to mean stor in general (sidus), the stars, and then constellation,

station of thc.moon. But the very formation of the word by means of the suffix atra

\

Brahmans as early aa the 12th century before Christ is proved be-

yond any doubt by the date to be elicited from the observation

itself. If astronomical calculations of past events are of any worth,

we must accept as settled the date of the position of the solstitial [461

points as recorded in the Jyotisam. To believe that such an observation

was imported from some foreign country, Babylon or China, could be

absurd, for there is nothing in it to show, that it cannot have been

made in the north-western part of India, or a closely adjacent country.

A regulation of the calendar by such observations was an absolute

necessity for the Brahmans ; for the proper time of commencing and

ending their sacrifices, principally the so-called Sattras or sacrificial

sessions, could not be known without an accurate knowledge of the time

of the sun's northern and southern progress. The knowledge of the

calendar forms such an essential part of the ritual, that many import-

ant conditions of the latter cannot be carried out without the former.

The sacrifices are allowed to commence only at certain lucky constel-

lations, and in certain months. So, for instance, as a rule, no great

sacrifice can commence during the sun's southern progress (dak^irLciyana);

for this is regarded up to the present day as an unlucky period by the

indicates, that somethins; particular mast be attached to its meaning; compare patatro a

wing, literally a means for flying, vadhatra a weapon, literally a means for striking, yajat-

' ram the keeping of a sacrificial firCs literally the means or place for sacrificing ;o,matra, a

drinking vessel, literally a place to which a thing goes which holds it. According to

all analogy we can derive the word only from naks, which is a purely Vedic root,

and means to "arrive at." Thus nafesatra etymologically means, either the means

by which one arrives, or the place where one arrives, a station. This expresses

most adequately the idea attached by the Indians to the Naksatras as mansions for

the travelling moon. But even if we waive this derivation, and make it a compound

Of nak (instead of naktd, see Rigveda 7, 71, 1) and satra=sattra, a session for the night,

night quarters, we arrive at the same meaning. The latter derivation is, I think,

even preferable to the former. The meanings of the word are to be classed as follows :

(1) station, qurters where to pass the night. In this sense it is out of use ; (2) especially

the stations on the heavens where the travelling moon is supposed to put up, the

twenty-eight constellations; (3) metonymiclly stars in general, the starry sphere (Rig-

veda 7, 86, 1 : nnksatram papruth'ichcha bhi'ima, he spread the starry sphere, and the

earth). The latter use is pre-eminently poetical, as poets always can use pars pro toto.

The naksatras as stations of the moon were perfectly known to the Eisis, as every

one can convince himself from the many passages in the Taitirlya Brahmanam, and the

Atharvaveda. That these books are throughout much later than the songs of the Rigvedais just what I have strong reasons to doubt. The arrangement of the meanings of

nak^atra as given here entirely coincides with all we know of the history of either

the word siu in Chinese, or manzil, mnzzaloth in the Semitic languages. The Chinese,

especially poets, used the word siu in the sense of star or stars in general, and so

did the Rabbis in the Mishnah and the Talmud, according to the testimony of Juda ^ben

Karish (see Geseuii Thesaurus Linguae Hebra?8e, et Chaldsere ii. page 869).

XXXVl

Brahmans, in which, even to die is belived to be a misfortune. The

great sacrifices take place generally in spring, in the months Ghaitra

and Vaisdkha (April and May). The sattras which lasted for one year

were, as one may learn from a careful perusal of the dth book of the

Aitareya Brahmanam, nothing but an imitation of the sun's yearly

course. They were divided into two distinct parts, each consisting of six

months of thirty days each ; in the midst of both was the Visuvan, i.e.

equator or central day, cutting the [47] whole Sattra into two halves. The

ceremonies were in both the halves exactly the same ; but they were

in the latter half performed in an inverted order. This represents the

increase of the days in the northern, and their decrease in the southern

progress ; for both increase and decrease take place exactly in the same

proportions.

In consideration that these Sattras were already at the time of the

compilation of the J3rahmanas an old institution, we certainly can find

nothing surprising in the circumstance, that the Indian astronomers

made the observation above-mentioned so early as the 12th century

B.C. For the Sattras are certainly as early as, if not earlier than, this

time. Sattras lasting for sixty years appear even to have been knownalready to the authors of the Brahmanas (see page 287).

Now that observation proves two things beyond doubt : (1) That the

Indians had made already such a considerable progress in astronomical

science, early in the 12th century, as to enable them to take such obser-

vations; (2) That by that time the whole ritual in its main features

as laid down in the Brahmanas was complete.

We do not hesitate therefore to assign the composition of the

bulk of the Brahmanas to the years 1400-1200 B.C.; for the Samhita

we require a period of at least 500-600 years, with an interval of about

two hundred years between the end of the proper Brahmana period.

Thus we obtain for the bulk of the Samhita the space from 1400-2000;

the oldest hymns and [48] sacrificial formulas may be a few hundred years

more ancient still, so that we would fix the very commencement of

Vedic Literature between 2400-2000 b. o. If we consider the completely

authenticated antiquity of several of the sacred books of the Chinese,

such as the original documents, of which the Shu-king, or Book of

History, is composed, and the antiquity of the sacrificial songs of the

Shi-king, which all carry ua back to 1700-2200 B.C., it will certainly

not be surprising that we assign a similar antiquity to the most an-

cient parts of the Vedas. For there is nowhere any reason to show,

xxxvu

'that tlie Vedas must be less ancient tlian th.e earliest parts of the sacred

bpok& of the Chinese, but there is on the contrary much ground to believe,

that they can fully lay claim to the same antiquity. Already at the

time of the composition of the Brahmanas, which as we have seen,

cannot be later than about 1200 B.C., the three principal Vedas, i.e.

their respective S^imhitas, were believed to have proceeded directly from

the mouth of Prajapati, the lord of the creatures, who occupies in the

early Vedic mythology tiie same place which is, in the later writings,

held by Brahmadeva. This could not have been the case, had they not

been verj^ ancient. In a similar way, the Chinese ascribe the ground

text of their most ancient and most sacred book, the Y-Jihig, i.e. Book of

Changes, to a kind of revelation too, which was made to Fiihi, the Adamof the Chinese, by a Dragon horse, called Luvg-ma.

Speculations on the nature of the sacrificial rites, [49] and cognate

topics of a mystical character which form the proper sphere of the Brah-

manas, commenced already during the Samhita period, as one may learn

from such hymns as Rigveda 1, 95, and the so-called VamanaSukta 1, 1G4. Even at the time of the composition of the present

Brahmanas, there existed already some time-hallowed sayings, which

resemble in every respect those dicta of the Brahma priests, of

which the bulk of the Brahmanas consists. I instance here the Broli-

modyam (Ait. Br. 5, 25), which was used already at that time at the

conclusion of the tenth day's performance of the Dvadat^aha sacrifice.

It is, therefore, very difficult to draw a strict line of separation between

the period during which the hymns were composed, and that one which

brought forward the speculations known by the name of Brahmanas. Ona more close comparison of the mystical parts of the Samhita with the

Brahmanas, one must come to the conclusion, that the latter were com-

menced already during the period of the former.

Let us say a few words on the divisicn made of the contents of the

Brahmanas by the Indian divines and philosophers. According to the

introductory chapters to the Hiranyakesiii (and Apastamba Sutras') the

Brahmanas contain the following topics :—

(1) Karmavidhdnam, or vidhi, i.e. rules on the performance of

particular rites. To this class all those sentences in the Brahmanas are

referred which contain an order expressed in the potential mood, such as

yajeta, he ought to sacrifice ; samset, he ought [50] to repeat (such and

such a verse) ; kurydt, he ought to proceed (in such or such a way), &c.

This is the principal part of the Brahmanas, and has for the Brahmans

xxxvm

about the same significance as in the Talmudic Literature the halokah

has for the Jews ; it is simply authoritative.

(2) Arthavdda, This term comprises the numerous explanatory

remarks on the meaning of mantras and particular rites, the reasons

why a certain rite must be performed in a certain way. This is the

speculative part, and is on account of its containing the germs of all

Hindu philosophy, and even of grammar, of the greatest importance.

There is nowhere anything like an approach to a regular system per-

ceptible, but only occasional remarks bearing on philosophical and

grammatical topics. For the history of grammar, the fifth Panchika

of the Aitareya Brahmanam is of a particular interest. We learn from

it, that at that time not only numerous attempts were made to explain

the meaning of words by etymology, but that the Brahmans even had

already commenced to analyse the forms of speech by making distinc-

tions between singular and plural, present, past, and future tenses, &c.

The idea of viukti or final absorption in the Supreme Being, as taught

in the later Vedanta philosophy, is even with most of its particulars

spoken out in several of those explanatory remarks. I allude here to

the frequently occurring terras, sayujyatd junction, sarupata identity of

form, salokatd identity of place, which mark in the later times different

stages of the final beatitude. [51] The principal tendency of this part is,

to show the close connection of the visible and invisible worlds, between

things on earth, and their counterparts or prototypes in heaven. Pan-

theistic ideas pervade all the Brahrnanas, and are already traceable in

hymns of the Samhita.

(3) Nindd, censure. This refers principally to the controversial

remarks contained in all Brahmanas. There was amongst these ancient

divines and metaphysicians often difference of opinion as to the perform-

ance of a certain rite, or the choice of a particular mantra, or their

meaning. One criticised the practice of the other, and condemned its

application often in the strongest terms. The censure is generally

introduced by the expression, "but this opinion is not to be attended to."

The sacrificers are often cautioned from adopting such a malpractice,

by the assertion that if a priest would proceed in such or such a way,

the sacrificer would lose his life, be burned by the sacrificial fire, &c.

(4) Samsd, i. e. praise, recommendation. This part comprises princi-

pally those phrases which express that the performance of such or such a

rite with the proper knowledge, produces the effect desired. They almost

invariably contain the expression, ya evam veda, i.e. who has such a

XXXlX

knowledge. The extreme frequency of this phrase in the Brahmaiias,

and Upanisads, is probably the reason, that the whole sacred know-

ledge was comprised afterwards only by the general term veda. Origi-

nally [523 it appears to have applied to Brahmana like sentences and

explanations only.

(5) Purdkalpa, i. e. performance of sacrificial rites in former times.

Under this head come the numerous stories of the fights of the Devas

and Asuras, to which the origin of many rites is attributed, as also all

legends on the sacrifices performed by the gods. This very interesting

part forms the historical (or rather legendary) background of the whole

sacrificial art. All rites were traced to the gods as their originators,

or even to Prajapati, the Supreme Being, the Lord of creatures. Wecan derive one important historical fact from the legends on the figlit

between the Devas and Asuras, viz., that the religious contest between

the ancient Indians (represented by the Devas) and the Iranians (repre-

sented by the Asuras, contained in the name Ahuramazda = Ormazd) took

place long before the time of the composition of the Brahmanas, that

is, before the 12th century B.C. This is another proof corroborative of

the high antiquity ascribed by Grecian writers to Zarathustra f Zoroaster),

the prophet of the Asura nation (Iranians), who did manfully battle

against idolatry and the worship of the Devas, branded by him as

"devils." That contest which must have been lasting for many years

appeared to the writers of the Brahmanas as old as the feats of King

Arthur appear to English writers of the nineteenth century.

(6) Farakriti, i.e. the achievement or feat of another. This head

comprises the stories of certain performances of renowned Srotriyas,

or sacrificial [53] priests, of gifts presented by kings to Brahmans, the

successes they achieved. The last book of the Aitareya particularly is

full of this class of topics.

These six heads are often, however, brought only under two principal

ones, viz., vidhi and arthavada. The latter then comprises all that is not

injunction, that is, all topics from 2 to 6. This philosophical division

exactly corresponds to the division of the contents of the Talmud by the

Jewish Rabbis into two principal parts, viz : halahah, i.e. rule of con-

duct, which is as authoritative as the thorah (law of Moses\ and haggadah,

i.e. story, parable, and in fact everything illustrative of the former.

n.

The Aitareya BrahmarLam in particular.

The Aitareya Brahmanam is one of the collections of the sayings of

ancient Brahma priests (divines and philosophers), illustrative and ex-

planatory of the duties of the so-called Hotri-priests. The latter perform-

ing the principal part of their duties by means of the mantras, termed

rik, and contained in the so-called Rigveda Samhita, the Aitareya is

therefore one of the Brahmanas belonging to the Rigveda. There must ^

have been, as we may learn from Panini and Patanjali's Mahabhasya, a

much larger number of Brahmanas belonging to each Veda; and even

Sayana, who lived only about four hundred years ago, was acquainted

with more than we have now. To the Rigveda we know at present

besides [54] the Aitareya, only the Kausitaki Brahmanam, which is also

called Safikhayana. Both appear to have been known to the grammarian

Panini,* as one may gather from the rule (v. 1, 62 j which he gives re-

garding the formation of names of Brahmanas consisting of thirty and

forty Adhyayas ; for the Kausitaki actually consists of thirty and the

Aitareya of forty Adhyayas, which were afterwards divided into eight

Pafichikas, each of which comprises five Adhyayas.

The name " Aitareya " is by Indian tradition traced to Itard,. Sayana

tells regarding the origin of the name and of the Brahmana itself, in his

introduction to the Aitareya Brahmanam, the following story, on the

authority of the sarhpraddya-vidah, i.e. men versed in traditional stories.

An ancient Risi had among his many wives one who was called Itard.

She had a son Mahiddsa by name, who is mentioned in the Aitareya

Aranyaka as Mahidasa Aitareya. The Risi perferred the sons of his

other wives to Mahidasa, and went even so far as to insult him once by

placing all his other children in his lap to his exclusion. His mother,

grieved at this ill-treatment of her son, prayed to her family deity

{kuladevatd), the Earth (bhumi), who appeared in her celestial form in

the midst of the assembly, placed him on a throne (simhdsana), and

gave him as a token of honour for his surpassing all other children in

learning a boon [55] (vara) which had the appearance of a Brahmana.

After having received this gift, a Brahmanam consisting of forty Adhya-

yas, which commenced with the words, agnir vdi devdndm avomo (the first

sentence of the Aitareya), and ended with strimtte slrinute (the two

last words of the Aitareya;^, came forth through the mind of Mahdiasa.

' The attention of Sanscrit scholars was first directed by Professor Weber at Berlinto this circumstance.

xli

Afterwards the Br^hmanam, commencing with atha mahdvratam (the

beginning words of the first Aitareya Aranyaka) and ending with

dchdrya dcharya (the two last words of the third Aranyaka)' was also

revealed in the shape of the vow of an hermit' (dranyaJtavratarupam),

The Aitareya Brahmanam, as well as the Kausitaki, do not treat

of all the sacrifices and sacrificial rites which are mentioned and des-

cribed in the books of Yajurveda, which may be (principally the Sutras)

regarded as the proper sacrificial encyclopedise. They were, however,

perfectly well known to the authors of these Brahmanas, as we may learn

from the fact, that the names of several sacrifices, such as Vajapeya, Aptor-

yama (see 3, 41) are mentioned without the description of the rituals

belonging to them. Several things concerning [56] the Hotris whoso

duties principally are treated at every Soma sacrifice are left out. So the

ceremony of choosing the sacrificial priests (ritvig-varariam) by the sacri-

ficer, iacluding the Hotars, is left out, as Sayana has already observed.

But every Edutra-prayoga, i.e. practical hand-book for the Hotri-priests

(for each sacrifice there are separate prayogas for each set of priests

required), commences with it ; the topic is generally treated in the Sutras

belonging to the Yajurveda ; the principal mantras required at that

occasion are to be found in the first chapter of the Tandya Brahmanam

of the Samaveda. The dialogue used at this occasion is interesting, and

throws some light on the nature and character of some sacrifices ; there-

fore I give here some account of it.

The person who wishes to perform the Agnistoma sacrifice, for

instance, sends a delegate called Somapravdha to all Srotriyas (sacrificial

priests) whose services he wishes to engage for his forthcoming Somasacrifice, to ask whether they would be willing to ofiiciate at this occasion.

The dialogue between the Somapravaka and the Hotar is as follows : S.

" There will be a Soma sacrifice of such and such one;you are respect-

fully requested to act as Hotar at it." H. " What sacrifice is it ?" S.

*^ The Jyotidoma-Agnidoma-Soma sacnfi-ce.^' H. "What priests {ritvijah)

will ofiiciate?', S. "Visnu, Mitra,* " &c. H. "What is the reward for

• This remark throws some light on the relationship in which the five treatises, of

which the present Aitareya Aranj-aka consists, and each of which bears the namertj-anyafco, stand to one another. Only the three first Aranyakas were according to this

notice regarded as a divine revelation to the Aitareya !^isi ; the two others are then

later additions, and did ndt form originally part of the Aitareya Aranyaka.^ According to Brahminical ideas, avow, a curse, a blessing, &c., can assame a visible

• form and so boeome manifest to the mental eyes of men,* The priests represent the gods.

f

zlii

the prieBts ?" S. " One tundred and twelve cows." [57] If tLe priestfl

have accepted the invitation, then the sacrificer has actually to appoint

them to their respective offices. This is the varaiiiam or selection (of

the priests).

The sacrificer first mentions the gods who are to act as his priests,

"Agni (the fire) is my Hotar, Aditya (the sun) my Adhvaryu, the Moonmy Brahma, Parjanya (the god of rain) my Udgatar, the Sky {dkdsa) is

my Sadasya (superintendent), the waters are my Hotras^amsis (all the

minor Hotri-priests) ; the rays my Chamasa Adhvaryus (cup-bearers).

These divine priests I choose (for my sacrifice)." After having thus ap-

pointed the gods, who are to act as his divine priests, he now proceeds to

appoint the " human " {manusa) priests. This is at the Agnistoma

done with the following formula, " I (the name) of such and such a Gotra,

will bring the Jyotistoma sacrifice by means of its Agnistoma part, with

the Rathantara-Pi istha, four Stomas (the nine, fifteen, seventeen and

twenty- one-fold), for which ten things, cows and so on are required, and

for which as fee one himdred and twelve cows must be given. At this

sacrifice be thou my Hotar.". The Hotar then accepts the appointment by

the following formula :" May the great thing thou spokest of (unto me),

the splendour thou spokest of, the glory thou spokest of, the Stoma thou

spokest of, the way of performance thou spokest of, the enjoyment thou

spokest of, the satisfaction thou spokest of ; may all that thou spokest of

come to me ; may it enter me ; may I have enjoyment through it. Agni

is thy Hotar. He is [58] thy (divine) Hotar. I am thy (human) Hotar.'

All priests are appointed in the same way, and by the same formulas.

After this disgression let us discuss the contents of the Aitareya

Brahmanam. It treats in its eight books, or forty chapters, each of which

is subdivided into a certain number of har^dikds, i.e. small sections, para-

graphs, as we have seen, almost exclusively of the duties of the seven

Hotri-priests at the great Soma sacrifices, and the different royal inaugur-

ation ceremonies. All minor sacrifices and Istis, although they require

the services of a Hotar, are excluded. The Hotri-priests are to be divided

into three distinct classes : (1) The Hotar, the chief of all Hotri-priests. (2)

The Kotrdkas, i.e., the little Hotras ; these are, Maitravaruna (Prasastar)

Brahmaaachhamsi, and Achhtxvaka. (3) The Hotrdsamsinah, i.e, the

repeaters of the Hotri verses ; they are, Potar, Nestar, and Agnidhra.

The first thirteen chapters (the two first books, and the three first

chapters (of the third) treat of the duties of the chief Hotar at the

Agnistoma Soma sacrifices only; for this is the model (praJcriti) of

xliii

all Soma sacrifices'which I^t for one day only (the so-called aikahikas)

;

all other Soma sacrifices of the same duration are mere modifications

(vikriti) of it. It is regarded as an integral part of the Jyoti stoma, and

said to consist of the following seven sacrifices : (1) Agnistoma, (2) Atyag-

nistoma, (3) Ukthya, (4)6olasi, (5) Atiratra, (6) Vajapeya, (7) AptoryamaA4v. Sr. S. 6, 11). In many places, however, the [59] term Jyotistoma is

equivalent to Agnistoma. The Aitareya does not know these seven

parts, as belonging together, but simply remarks, that they follow the

Agnistoma as their yrakriti (3, 41). The Atyagnistoma is not even

mentioned in it at all.

AH the duties of the Hotar at the AgniMtoma are mentioned almost in

the exact order in which they are required. It lasts generally for fi.ve

days. The ceremonies are then divided as follows :

First (^ay.—Preliminary ceremonies, such as the election of the

priests giving them presents (madhuparka), the Biksaniya Isti, and the

Diksa itself.

Second day.—The Prayaniya or opening Isti ; the buying of the

Soma; the Atithya Isti, Pravargya, and Upasad twice (once in the

forenoon, and once in the afternoon).

Third day.—Pravargya and Upasad twice again.

Fourth day.—Agnipranayanam, Agni-Soma-pranayanam, Havirdh^na

pranayanam. The animal sacrifice.

Fifth day.—The squeezing, offering and drinking of the Soma juice

at the three great Libations, viz. the morning, midday, and evening Liba-

tions. The concluding Isti (udayaniya). Ablution (avahhrita).

The ceremonies of the four first days are only introductory, but abso-

lutely necessary ; for without them no one is allowed to sacrifice and

drink the Soma juice. The Soma ceremony is the holiest rite in the

whole Brahmanical service, just as the Homa ceremony of the Parsi

priests is regarded by them as [60] the most sacred performance. NoParsi priest is allowed to perform it, if he does not very frequently undergo

the great purification ceremony, called the Barashnom of nine nights. In

the same way every Brahman has, as often as he brings a Soma sacrifi'ce

to undergo the Diksa (see 1, 3 ; 4, 26.) One such ceremony is even not

considered sufficient. For the sacrifice has besides the Diksa to undergo

the Pravargya, which is a similar preparation for the great Soma day.

Even the animal sacrifice must precede the solemn Soma fiestival ; for it

is of minor importance. The animal is instead of the sacrificer himself.

xliv

The animal when sacrificed in the fire, goes to the gods, and so does the

sacrificer in the shape of the animal (see page 80 of the translation). The

animal sacrifice is vicarious. Being thus received among the gods, the

sacrificer is deemed worthy to enjoy the divine beverage, the Soma, and

participate in the heavenly king, who is Soma. The drinking of the

Soma juice makes him a new man ; though a new celestial body had been

prepared for him at the Pravargya ceremony, the enjoyment of the Soma-

beverage transforms him again ; for the nectar of the gods flows for the

first time in his veins, purifying and sanctifying him. This last birth to

the complete enjoyment of all divine rights is symbolically indicated in

rites of the morning libation (see 32, 35 ; 38 ; 3, 2).

The principal features of this Agnistoma sacrifice must be very

ancient. For we discover them almost complete with the Parsis.

They also do not prepare [61] the corresponding Homa (Soma) juice

alone, but it must always be accompanied with other offerings.

The Purodasa of the Brahmans, which always belongs to a Soma

libation, is represented by the Darun (holy bread), the animal offer-

ing indicated by the ring of hair {varasa) taken from an ox, to

be placed on the same table with the Homa. The Homa shoots

are treated in the same way, when brought to the spot, as the

Brahmans treat them. The Parsi priest sprinkles them with water,'

which is exactly the dpydyana ceremony of the Brahmans. He must

go round the fire with the Homa just as the Brahmans carry the Somaround the sacrificial compound (see 1, 14). The ceremonies of preparing

and drinking both the Homa and Soma juice are quite similar.^ The water

required for it must be consecrated, which exactly corresponds to the

Vasativaris and Ekadhanas of the Brahmanical Soma service (2, 20). The

Zota of the Parsis drinks his cup filled with Homa in three turns, so does

the Hotar also from the Graha. After the libation has been poured from

the Grahas into the fire, and drunk by the Hotar, the Stotras are chanted,

and then the Sastras belonging to them recited. In a similar way the

Zota priest repeats, shortly after having enjoyed the Homa, the Odthds of

Zarathustra Spitama (Zoroaster), which [62] are metrical compositions,

and represent the Sastras of the Brahmanical Soma service. He must

repeat five such Gathas, just as there are five Sastras, at the morning

'The mantra repeated at that; occasion is Yasna 10, 1, "May the water-drops (sprinkled

over the Homa) fall to the destruction of the Devas, and Devis. "

"Compare notes 8 on page 118, 5 on page 131, 14 on page 137, and my Essays on theSacred Language, *c„ of the Parsis, pages 132-33, 167.

x\r

and midday libations, and at the Ukthya Soma sacrifice at the evening

libations also.

These are only a few of the points of comparison which I could easily

enlarge ; but they will be sufficient to show, that the Agnistoma Soma

sacrifice was originally the same ceremony as the Homa rite of the Parsi

priests. The opinions of both the Brahmans and Parsi s on the effect of

the drinking of the Soma (Homa) juice are besides exactly the same. The

Brahmans believe that it leads to heaven ; so do the Parsi Priests. They

say, that Homa is a plant, and a great angel. Any one who has drunk

the Homa juice becomes united with this angel, and after his death an

inhabitant of paradise. For the juice which is in the body of the priest

who has drunk him, goes to heaven, and connects him mystically with the

angel.

With particular care are the the so-called Sastras or recitations of

the Hotri priests treated in the Aitareya Brahmanam. The fifth chapter of

the second, and the three first chapters of the third book are entirely

taken up with the exposition of the Shastras of the Hotar at the morning,

midday, and evening libations. As the reader may learn from a perusal

principally of the third book, the Sastras always belong to Stotras or

performances by the Sama singers, viz : the Udgatar or chief singer, the

Prastotar who chants the prelude, and the Pratihartar [63] who chants the

response. Their recitations must be very ancient, as we have seen ; for

they are by the name uMha (exactly corresponding to ulihdhem in the Zend

language) frequently mentioned in the Samhita. A closer examination of

them will throw much light on the history of the composition of the Vedic

hymns. As ancient as the Sastras are the Stomas, the exposition of which

forms one of the topics of the Samaveda Brahmanas [see note 18 on page

237-38). The word stoma is in the form stoma also known in the Zend-

Avesta. The Parsi priests understand by it a particular sacrificial

ceremony of minor importance, which consists in consecrating a meal

(meat is at this occasion indispensable) in the honour of an angel or a

deceased person, to be enjoyed afterwards by the whole party assembled.

That the idea of " sacrificial rite " was attached also by the Brahmans to

the word, clearly follows from the terms, Agnif^toma and Jyotistoma. The

musical performance which was originally alone called a Stoma, formed a

necessary part of certain sacrifices, and was then, as pars pro toio, applied

to the whole rite.

The universal character of the Agni stoma and its meaning is treated

especially in the fourth chapter of the third book. In its last chapter, and

xlvi

in the two first of the fourth, the principal modifications of the Agnistoms

are mentioned, and briefly described, vis-, the Ukthya, ^olas^i, and

Atinltra, along with the An^vina Sastra.

The Atiratra sacrifice introduces, however, the [641 Sattras or sacrificial

sessions, the principal rules for the Hotri performances of which are laid

down in the third chapter of the fourth book. They are applicable for

Sattras which last for a whole year. The two last chapters of the fourth,

and the first four chapters of the fifth book describe very minutely th©

duties of the Hotar during the ten principal days of the Dvadasaha which

may be performed as a Sattra, or as a Ahina (a Soma sacrifice lasting for

more than one, and less than thirteen days).

The'last chapter of the fifth book is taken up with miscellaneous

matter, such as the penances required of an Agnihotri when he becomes

guilty of some fault, or if some misfortune should befal him regarding his

duties towards his sacred fires, and the question, whether the Agnihotram

(daily burnt offering) is to be offered before or after sunrise ; it further

treats of the duties of the Brahma priest, how he has to perform the

penances for mistakes committed by any one of the performing priests.

The whole sixth book treats, after some remarks on the offices of the

Gravastut and Subrahmanya, almost exclusively of the duties of the six

minor Hotri-priests, principally at the great Soma sacrifices, which

last for one week at least, or for a series of weeks ( Salaha ) We find

in it descriptions of the so-called Silpa Sastras, or "skilful (rather

very artificial) recitations" of the minor Hotars. These Sastras, prin-

cipally the Valakhilyas, the Viisakapi, Evayamarut, and the so-called

Kuntapa hymns, are no doubt the latest additions, looking like [653

decorations, to the ritual of the Hotri-priests. The whole book has the

appearance of a suppliment to the fourth and fifth.

The seventh and eighth books treat principally of the sacrifices of

the Ksattriyas and the relationship in which the princes stand to

the Brahmans. They are, from an historical point of view, the most

important part of the whole Brahmanam.

The seventh book describes first the division of the sacrificial animal

into thirty-six single pieces, and their distribution among the officiating

priests, the sacrificer, his wife, and other persons connected with the

performance of the sacrifice.

Then follows a chapter of penances for neglects on the part of an

Agnihotri, or mishaps which might befal him. This is a continuation of

the fifth chapter in the fifth book.

xlvii

In the third chapter we are introduced to the rites of the princely

inauguration ceremonies connected with a sacrifice, by the story of

^unashepa. On account of its containing Eik verses, as well as Gathas

(stanzas) it was to be told to the king on the day of its inauguration by

the Hotar. The story is highly interesting ; for it proves beyond doubt

the existence of human sacrifices among the ancient Brahmans, and shows

that they were in a half savage state ; for we find here a Brahman selling

his son to a prince to be immolated.

Now three kinds of such inauguratory sacrifices for the king, called

Bdjasilyas, are described, viz. [66] Ahhi^eka, Punarahhiseka, and Mahdhhi-

qeka. The principal part of all these ceremonies consists in the

sprinkling of holy water over the head of the kings, which is called

ahhi^eha. It corresponds to the ceremony of anointing the kings with

the Jews. It is of particular interest to observe that the Brahmans at this

occasion did not allow the king to drink the proper Soma juice, but

that he had to drink instead of it, a beverage prepared from the roots

and leaves of several trees. The enjoyment of the Soma juice was

a privilege reserved by the Brahmans to themselves alone. The king was,

properly speaking, even not entitled to bring a sacrifice at all. It was

only for the sake of the most extravagant gifts which the shrewd

Brahmans extorted from kings for their offices, that they allowed him

to bring a sacrifice. But before he could do so, he was to be made first

a Brahman himself ; at the conclusion of the ceremony he had, however,

to resign his Brahmanship, and return to his former caste.

The last chapter of the Brahmanam is taken up with the appointment

by the king of a duly qualified Brahman to the office of a house-priest,

who is called 'puroliita, i.e., president, superintendent. The word, as well

as the office, must be very ancient ; for we find it not only in the Samhit3.

of the Rigveda, but even in the Zend-Avesta. It is, as to etymology,

the same word as imradhata,'' which is generally [67] the epithet of one of

the most ancient Iranian heroes, of Eaoshyaijha (see Yashts 5, 20 ; 9, 3;

15, 7; 17, 24 ed. Westergaard) the Hosheng of the Shahnamah. Thelater Iranian legends, as preserved in the Shahnamah, made of the para-

dhdtas a whole dynasty of kings, which they call Peshdadians (the modernPersian corruption of the primitive paradlidta) who then precede the

Kayanians (the Kavis of the Vedas). This shows that the institution of

^ Tbo word purohita is composed of pitras before, and hita placed (from the root

dhd); so paradlidta also;para is the Zend form of imrd before, which is equivalent to

purqs, and dhdta is the Zend participle of the root dhd.

xlvlii

& Purohita, who was not only a mere house-priest, but a political func-

tionary, goes back to that early period of history when the Iranians and

Indians lived peacefully together as one nation, The Paradhatas of the

Iranian kings appear however not to have been as successful in making

the Shahs of Iran their slaves, as the Indian Purohitas were in enslav-

ing the Indian Rajas in the bonds of a spiritual threldom. How far the

Brahmans must have succeeded in carrying out their design of a spiritual

supremacy over the royal caste, every reader may learn from this last

chapter, and convince himself at the same time that hierarchical rule was

known in the world more than a thousand years before the foundation of

the Sea of St. Peter.

The ceremonial part of the last book is much enlivened by short

stories of kings who were said to have performed the '* great inauguration

ceremony," and of course attained to supreme rule over the whole earth

(that is to say, of three or four Indian principalities). It is an imitation

of the ceremony by which the gods are said to have installed Indra to the

sovereignty over them. The whole concludes tSS] with the description

of a magical performance (they are callen kritya) by means of which a

king can destroy secretly all his enemies.

After this summary statement of the contents of the Aitareya Brah-

manam, the question arises whether the work in its present form is the

composition of one author or of several. Although there is," as we have

seen, a certain plan perceptible, in the arrangement of the subject matter,

we may easily distinguish some repetitions, discrepancies, and interpola-

tions, which are hardly explicable if the book had only one author. So

we find the Ajya hymn at the morning libation twice explained in 2, 40

and 41, but with slight differences ; the origin of the formula, agniv

deveddhali is mentioned twice 2, 33 and 39, but in the former passage it

is called Nivid, whilst in the latter the name " Puroruk " is given to it.

The four last kandikas in the second book 38-41 appear to be a kind of

appendix taken from some other source. The piece 5, 27 is identical

with 7, 3 ; 6, 5 and 17 treat in the main of the same topic, the relation

between Stotriya and Anuriipa at the Ahlna sacrifices. There are several

repititions in the 8th book ; so the 13th kandikais identical with the 18th

and the 14th with the 19th. The 10th and 11th kandikas in the seventh

book are evidently interpolations, interrupting the context, and exhibiting

a different style. The latter is very remarkable on account of its men-

tioning two other Vedic Sakhas by their names, viz. Paingya and

Kdusitaki ; it appears to have appertained to an old treatise on

astronomy. . ^

xlix

[69] The style of the Brahmanam is on the whole uniform. There are

certain phrases which constantly re-occur in the work, as for instance,

^* what is at the sacrifice appropriate, that is successful, when the verse

(which is repeated) alludes to the ceremony which is being performed ;'*

"(he who should observe a Hotar do so contrary to the precept) should

tell him® that the sacrificer would die ; thus it always happens ;" "Thia

is done for production (prajdtydi)," &c. The language is, of course,

Uk« that of all Brahmanas, more recent than that of the Samhitd ; but

it is, however, not the classical Sanscrit. Purely Vedic forms occur,

eiich as the infinitive forms in tos, e. g. Ttarttos, arttos, roddhos, mathitos

(see 1, 10 ; 2, 20) generally dependent on isvara^ i.e. able, who has the

power, {isvaraj} harttoT} he has the power to do ; isvaro roddhol}^ he

has the power to obstruct, &c.), satartavdi (from stri) ; stomebhir instead

pi Btomdir (4, 15), &c.

The bulk of the work appears to have proceeded from one author;

some additions were made afterwards. As regards the materials which

our author, whom we may (with Sayana in various places of his com-

mentary) call the Aitareya Risi, that is, the Risi of the Aitareya

/Sakha of the Rigveda, used for the compilation of his work, we can

principally distinguish four kinds, viz. (!) Sacred texts and formulas,

rsuch as the Adhrigu Praisa mantra (2, 6, 7), the Nivid (2, 34), &c.,

X70l-which are, as we have seen, more ancient than the majority of the

jhymns; 2} Gdthd, i. e. stanzas, principally impromptus on sacrificial

things, and topics of a more wordly nature, and. Itihdsas, i.e. stories; (3)

Rules on the performance of the duties of the Hotripriests ; (4) Theological

expositions of the meaning of mantras, sacred rites, &c., according to

the teaching of the most eminent Brahm^ priests who preceded our

author.

These materials were worked together by him, but not without

many additions of his own, and with the view to present to the foUowera

of his ^akha a kind of encyclopedias of theological learning, and a

supplement to their Veda. The theology of his Sakha being founded

on the hymns of the Risis, and the latter being repeated by the Hotri-

priests only at the sacrifices, he confined himself for the most part to

the speculations of the Hotris and their duties. The aim of our author

was like that of all other Brahmana compilers, a double one, viz. to

• The phrase is always elliptical ; it is only xja enam hruydt, if any one should tell

him ; but the meaning of the whole phrase is only that one which is here (and in the

traualatiou) given.

g

1

Berve practical as well as tbeoretical ends. From a practical point of

view it was to be a guide to the repeaters of the mantras of the Rigveda

in some of their most important performances ; but as regards the

theoretical one, the author intenned to instruct them on the real ends

of their profession, viz. to make the sacrificer, by means of the mystical

power ascribed to the mantras, either attain to anything he might

wish for, or if the Hotar should from some reason or other choose to

^o so, to deprive him through the same power of his property, children,

and [71]life. The Hotris could learn from such a book how great their

power was as the preservers of the sacred Rik verses. Every one whowished to perform a sacrifice as the only means for obtaining the favour

of the gods, was entirely given up to the hands of the Hotri-priests,

who could do with him what they pleased.

The mantras referred to are, for the most part, to be found in the

Rigveda Samhita which we have at present. There are, however,

eeveral quoted, which are not to be met with in it, whence we must

conclude, that the Samhita of the Aitareyins belonged to a Sakha

different from that one (the Sakala Sakha) which is at present only

known to us. Ativalayana, in his Srauta Sutras, which are, as we have

Been, founded on the Aitareya Brahmanam, generally supplies the text

of those mantras which are wanting in the Samhita. Several of them

are in the Atharvaveda Samhita, but they generally show different

readings. In comparing both, those in the Asvalayana Sutras, and

those in the Atharvaveda Samhita, we find that, if there is any*difference,

the text of the Atharva is then always incorrect. It is remarkable

that we do not only discover some relationship between the supposed

Sakha of the Aitareyins and the Atharvaveda Samhita, but also between

the Aitareya and Gopatha Brahmanam. Whole kandikas of the Aitareya,

such as those on the Vasatkara (3, 7-8) on Atiratra- (4, 5) are almost

literally to be found in the Gopatha Brahmanam of the Atharvaveda.

The author's own additions consisted principally [72] in critical

remarks, recommending certain practices, and rejecting others, statement of

reasons, why a particular rite must be performed in a particular way, andexplanations of apparent anomalies in the ritual. The author does never,

however, speak in the first person ; for the whole he has the appearance

of a tradition having descended from him. He is referred to only in

the third person by the words, taddha smdha, "this he told." Thetheologians whose opinions are either accepted or rejected, are generally

mentioned in the third person plural by the words ''they say." Now

and then tBey are called mahdvadah, i.e. the speakers of great thingsv

But their real name appears to have been BrahmavddinSy i. e. the

speakers on Brahma (theologians, divines), which term we frequently

meet in the Taittiriya Veda (Black Yajurveda.)

The work was, like the other Brahmanas, no doubt, like the Saihhita,

orally handed down. Some external mark is still visible. At the end

of each Adhyaya the last word, or phrase, is put twice. The same

fact we observe in all other Brahmanas as well as in the Sutras. This

was evidently a mark for the repeater as well as the hearer by which

to recognise the end of a chapter, each of which formed a little treatise

for itself.

Regarding the repetition of the Brahmanam we have to remark,

that it is done in a very slow tone, but quite monotonously, whilst

the Brahmanas of the Yajurveda are recited with the proper accents,

like the Samhitas. Of very frequent occurrence in it is the pluti i.e.

the lengthening of a vowel to [73] three moras marked by ^. This Pluti

is used in three cases, (1) to ask a question, {2} to deliberate or consider

whether a thing should be done or not, and (3) to give some emphasis

to a certain word. In the two first cases it expresses exactly the idea

of our sign of interrogation, in the latter that of our underlining or

italicising of certain important words.

Let us make before we conclude some remarks on the principal

sacrificial and theological ideas (as far as they have not been, touched

already) which pervade the Aitareya Brahmanam.

The sacrifice is regarded as the means for obtaining power over this

and the other world, over visible as well as invisible beings, animate as

well as inanimate creatures. Who knows its proper application, and

has it duly performed, is in fact looked upon as the real master of the

world; for any desire he may entertain, if it be even the most ambitious,

can be gratified, any object he has in view can be obtained by means, of

it. The Yajna, (sacrifice) taken as a whole is conceived to be a kind of

machinery, in which every piece must tally with the other, or a sort of

large chain in which no link is allowed to be wanting, or a staircase, bywhich one may ascend to heaven, or as a personage, endowed with all

the characteristics of a human body. It exists from eternity, and preced-

ed from the Supreme Being (Prajapati or Brahma) along with the Trai-

vidyd, i. e. the three-fold sacred science fthe Rik verses, the Sanians or

chants, and the Yajus or sacrificial formulas). Tlie creation of the world

[74] itself was even regarded as the fruit of sacrifice perfoimed by the

Ill

Supreme Being. The YajSa exists as an invisible thing at all times, it is

like the latent power of electricity in an electrifying machine, requiring

only the operation of a suitable apparatus in order to be elicited. It is

supposed to extend, when unrolled, from the Ahavaniya or sacrificial

fire into which all oblations are thrown, to heaven, forming thus a bridge

or ladder, by means of which the sacrificer can communicate with th^

world of gods and spirits, and even ascend when alive to their abodes.

The term for beginning the sacrificial operations is "to spread the sacri-

fice ;" this means that the invisible thing, representing the ideal sacri-

fice which was lying dormant, as it were, is set into motion, in conse-

quence of which its several parts or limbs are unfolding themselves, and

thus the whole becomes extended. This ideal sacrifice stands in the

closest relationship with all the sacrificial implements, the sacrificial place,

and all the sacred verses and words spoken during its actual perfor-

mance. The sacrifice being often represented as a kind of being with

a body like that of men, certain ceremonies form his head, others his

neck, others his eye, &c. The most important thing at a sacrifice is that

all its several parts should tally together, and that consequently there

should neither anything be in excess, nor deficient in it. This agreeing

of the several parts of the sacrifice constitutes its rupa i. e. form. Theproper form is obtained, when the mantras which are repeated are in

[75] strictest accordance with the ceremony for which they are repeated,

or (if the sacrifice lasts for sesreral or many days) when they have the cha-

racteristics of the respective days. If the form is vitiated, the whole

sacrifice is lost. Mistakes being, on account of the so extremely com^plicated ritual, unavoidable, the sacrificial being was to be attended by a

physician in the person of the Brahma priest (5, 34). Each mistake mu^be made good by a prdyakchitta, i.e. penance, or propitiatory offering.

The power and significance of the Hotri-priests at a sacrifice

consists in their being the masters of the sacred word, which is fre-

quently personified by Vdehi.e. Speech, who is indentical with Sara^-

vati, the goddess of learning in the latter Hindu Pantheon. Speechhas, according to the opinion of the earliest Hindu divines, the

power of vivifying and killing. The sacred words pronounced by the

Hotar effect, by dint of the innate power of Vach, the spiritual birth of

the sacrificer, form his body, raise him up to heaven, connect him with

the prototypes of those things which he wishes to obtain (such as children,

cattle, &c.) and make him attain to his full life term, which is a

hundred years ; but they are at the same time a weapon by means of

which the sacrificer's enemies, or he himself (if the Hotar have any evil

liii

designs against him) can be killed, and all evil consequences of sin (this

is termed pApman) be destroyed. The power and effect of Speech as

regards the obtaining of any particular thing wished for, mainly lies in

the form in which it is uttered. Thence [761 the great importance of the

metres, and the choice of words and terms. Each metre is the invisible

master of something obtainable in this world ; it is, as it were, its ex-

ponent, and ideal. This great significance of the metrical speech is

derived from the number of syllables of which it consists ; for each

thing has, (just as in the Pythogorean system) a certain numerical pro-

portion. The Gayatri metre, which cansists of three times eight syllables,

is the most sacred, and is the proper metre for Agni, the god of fire,

and chaplain of the gods. It expresses the idea of Brahma ; therefore

the sacrificer must use it when he wishes for anything closely connected

with the Brahma, such as acquirement of sacred knowledge, and the

thorough understanding of all problems of theology. The Tristubh, which

'Consists of four times eleven syllables, expresses the idea of strength, and

royal power ; thence it is the proper metre by which Indra, the king of

the gods, is to be invoked. Any one wishing to obtain strength and

royal power, 'principally a Ksattriya, must use it. A variety of it

the Usnih metre of twenty-eight syllables, is to be employed by a

sacrificer who aspires for longevity, for twenty-eight is the symbol of

life. The Jagati, a metre of forty-eight syllable, expresses the idea of

cattle. Any one who wishes for wealth in cattle, must use it. The same

idea (or that of the sacrifice) is expressed by the Paftkti metre (five times

eight syllables). The Brihati, which consists of thirty-six syllables, is

to be used when a sacrificer is aspiring to fame and renown for this metre

is the exponent [77] of those ideas. The Anustubh metre, of thirty-two,

syllables, is the symbol of the celestial world ; thence a candidate for a

place in heaven has to use it. The Viraj of thirty syllables, is food and

satisfaction ; thence one who wishes for plenty of food, must employ it.

The words contained in these different metrical forms must always

be appropriate to the occasion. If the oblation is given to Agni, the verse

repeated must contain his name, or an allusion to it ; were it to contain

the name of Indra, or one of his characteristics, the offering would be

thrown away. Every act, even the most trifling one, is at the sacrificial

performance accompanied with mantras, and always such a verse is to be

chosen as contains (or is made to contain by interpretation) an allusion to

it. This will all be clear to the reader on reference, for instance, to 2, 2,

where the mantras connected with every particular act of the ceremony of

anointing and erecting the sacrificial post is given.

liv

Of almost equal importance with the metres are the so-called

Stomas, based also on numerical proportions. Each Stoma contains a

certain number of verses, chanted according to one and the same tune.

The number is very often obtained only by frequent repetition of the same

triplet of verses (see about the particulars of the Stomas note 18 on

pages 237-38 of the translation). Each has, just as the metres, its peculiar

symbolical meaning. The Trivrit (nine-fold) stoma, is, for instance, the

symbol of Brahma, and the theological wisdom, and has Agni, the house-

priest of the gods, for its deity : the Painchadasa (fifteen-fold) is the £781symbol of royal power and thence appropriate to Indra, and the Ksat-

triyas : the Saptadas^a (seventeen-fold) is the exponent of wealth in cattle;

thence a Vai^ya should use it, or any other sacrificer who wishes to obtain

wealth : the Ekavimsa-Uwenty-one-fold) is the symbol of generation :

thence it is principally to be used at the third libation,, many rites of

which refer to the propagation of progeny. The other Stomas, such as

the Trimva (twenty-seven fold), Trayastrirhs'a (thirty-three-fold), &c.,

have a similarly symbolical meaning.

Besides the Stomas, the so-called Pristhas (the name of certain

Samans and their combinations) are a necessary requisite at all the Soma

sacrifices. They form the centre of all the ceremonies, and the principal

one of them is always regarded as the womb (yoni) of the sacrificial

being. They are generally only used at the midday libation. The two

principal Pristhas are the Rathantara and Brihat Samans (abhitva. suva

no7iuma, and tvdmiddhi havdmahe). They can be used singly, or along

with one of their kindred (see notes 29 on page 193, 14 on page 282»

and 4, 28). The name Piistha means " back," for they are regarded on

the whole as the back of the sacrifice.

All these things, metres (chhandas), Stomas and Pristhas, are

believed to be as eternal and divine, as the words themselves they

contain. The earliest Hindu divines did not only believe in a pri-

mitive revelation of the words of the sacred texts, but even in

that of the various forms, which might be used for their repetition

or chanting. These forms along with their contents, [79] the everlasting

Veda words, are symbols expressive of things of the invisible world,

and in several respects comparable to the Platonic ideas. They are

in the hands of the sacrificial priests the instruments for accomplish-

ing anything they might wish for in behalf of the sacrificer. But a

great deal depends upon the way of using those spiritual instruments. It

is a matter of importance whether a mantra is repeated without stopping,

Iv

or pAda by pMa (quarter by quarter), or half verse by half verse. The

four feet (padas), of which many metres are composed, represent the four

feet of animals. The repetition of such a verse, half verse by half verse,

that is, vrith two stops only, represents the sacrificer who as a humanbeing, has two legs. By thus combining the ideas of four and two-footed

beings, the sacrificer is mystically placed amidst cattle, and obtains

them, in future, in the largest quantity. Another important point is,

whether the mantra is repeated upamsu, i.e. with an almost inaudible

voice, or titjrzim, i.e. silently, or with a low and slow voice {mandrasvara),

or with a middle tone [madhyama)^ or very loud {uttama). (See 3, 44).

Among the large number of the sacred words, there are always some

which have a destructive quality, and must, therefore, be used with great

caution. In order to protect the sacrificer, as well as himself, from the

dangerous effects of such words, the repeater must, by means of certain

other words, or formulas, deprive them of their destructive power, and

thus propitiate them. This is generally called sdnti [80] (propitiation,

appeasing). Such dangerous words are for instance, vciusat (see 3, 8) and

rudra, the name of ^iva, the god of destruction (3, 34).

Tlie sacrificer, who is the object of all these mystical operations on

the part (of the priests) by means of their mantras, chants, and manual

labour, is not allowed to remain inactive, but he himself has to repeat

certain mantras, expressive of his desires. When, for instance, the Hotar

is performing the mystical operation of placing him among cattle, he

must say, " May I become rich in cattle !" When the same priest makes

a firm standing -place (a, pratii^thd) ior him, he must say, "May I goto

my place !" Thus he obtains the fulfilment of any desire which might

be obtainable by means of a particular verse or mode of repeating, or

chant, or performance of a particular rite, when he repeats the appro-

priate formula at the right time and occasion. For what he himself

speaks, connects him with the ideals of his wishes, which are brought

within his grasp by the priest.

The objects sacrificed for are manifold, viz. offspring, cattle, wealth,

fame, theological learning, skill for performance of sacrifices, and heaven.

For gaining heaven a Soma sacrifice is indispensable. For the sacred

Soma juice has, according to the opinions of the ancient Hindu theo-

logians, pre-eminently the power of uniting the sacrificer on this earth

with the celestial king Soma, and make him thus one of his subjects, and

consequently an associate of the gods, and an inhabitant of the celestial

world.

.- f

THE

AITAEEYA BKAHIANAM OF THE RIGVEDA.

FIRST BOOK

FIRST CHAPTER (ADHYAYA). •

{The Diksayjiiya I^ti, with the Initiatory Rites.)

1.

Agyii, among the gods, has the lowest,* Visnu the highest, place;

between them stand all the other deities.

* Sayana, whom M. Miiller follows in his translation of the first six chapters of

the first book, as given in his " History of Ancient Samskrit Literature" (pages

390-405), explains the words avama and parama by " first " and '' last." To prove this

meaning to be the true one, Sayana adduces the mantra (1,4. As'val. fer. S. 4, 2), agnir

viukliam prathamo devatdndm samgatdndm uttamo Vi§'iur dsit, i.e., Agni was the first

of the deities assembled, (and) Visnti the last. In the Kausitaki-Brahmanam (7, 1)

Agni is called auarard/iya (instead of auama), and Visnu pa7*drdJiya (instead of pa j-ama),

i.e., belonging to the lower and higher halves (or forming the lower and higher

halves). That the meaning "first" cannot be reasonably given to the word avama, one

may learn from some passages of the Rigveda Satphita, where avayna and purama are

not applied to denote rank and dignity, but only to mark place and locality. See

nigveda 1,108,9,10: avamasijdm prithivydm, madhyamasydm, parumasyam uta, i.e., in

the lowest place, the middle (place), and the highest (place). Agni, the fire, has, amongthe gods, the lowest place ; for he resides with man on the earth ; while the other

gods are either in the air, or in the sky. Vl?nu occupies, of all gods, the highest

place ; for he represents (in the Rigveda) the sun in its daily and yearly course. In

its daily course it reaches the highest point in the sky, when passing the zenith on

the horizon ; thence Vi^ 7 11 is called the " highest " of the gods. SSyana understands

"first " and ** last " in reference to the respective order of deities in the twelve

liturgies (Sc'istra) of the Soma day at the Agnhtoma sacrifice. For, says he, " Thefirst of these liturgies, the so-called Ajya-So-ftra (see 2, 31), belongs to Agni. and in

the last out of the twelve, in the so-called Agimmdruta bdstra (see 3, 32-38), there is

one verse addressed to Visnu. But this argument, advanced by Sajana, proves

nothing for his opinion that "Agni is the first, and Visnu [2] the last deity;" for

these twelve liturgies belong to the fifth day of the Agnistoma sacrifice, whilst the

Diksaijiya-is^i, in connection with which ceremony the Brahmauara makes the remark

121 They offer * the Agni-Visnu rice-calje {Puroddsa) ' which belongs

to the Diki^aTjiya isti fand put its 13] several parts) on eleven potsherds

" agnir vai deodndm avamo," &c., forms part, of the first day. The ceremonies of the

first and those of the fifth day have no connection with one another.

Equally inconclusive are two other arguments brought forward by Sflyana. The

one is, that in all the constituent parts of the Jyoti?toma sacrifice, of which the

Agnistoma is the opening, the first place is assigned to Agni, and the last to Visnu,

and that the last Stotra (performance of the Sama singers), and the last Sdstra

(performance of the Hotri-priests), in the last part of that great cycle of sacrifices (the

Jyoti-- toma), known by the name of Aptorydma, are devoted to Visnu. The other

argument is, that Agni is worshipped in the first, or Dik§aniya isti, and that the Vdjasa-

neyins (the followers of the so-called White Yajurveda) use, instead of the last Isti (the

avaadniyd), the Piirndhiiti to Visnu.

Both arguments prove only, that the ceremonies commenced with the deity who is

on earth, that is, Agni, and ended with that one who occupies the highest place in

heaven. Though, from a liturgical point of view, Sayana's opinion might be correct,

yet he does not state any reason why the first place in certain invocations is assigned

to Agni, and the last to Visnu. But the translation "lowest and highest," as given

here, does not only account for the liturgical arrangement, but states the proper reason

of such an order besides. That these terms are really applicable to both respective

deities, Agni and Visnu, and that the words avama and parama actually convey such

meaning, has been shown above.

' The term of the original is, nirvapanti (from vap, to strew, to sow). This expres-

sion, which very frequently occurs in liturgical writings of all kinds, means, originally,

"to take some handfuls of dry substances (such as grains) from the heap in which they

are collected, and put them into separate vessel." It is used in a similar sense of

liquids also. Sayana restricts the meaning of this common sacrificial term somewhattoo much. He says, that it means " to take four handfuls of rice from the whole load

which is on the cart, and throw them into the winnowing basket (Siirpa)." In this

passage, he further adds, the term means the bringing of that offering the preparation

of which begins with this act of taking four handfuls from the whole load. Sayana

discusses the meaning of the form " nirvapanti " which is in the present tense, and

in the plural number. Referring to a parallel in the "Black Yajurveda," agndvaia>iavam

ekadasakapdlam nirvdped dikshyamdnah, where the potential (jiiruapet) is used instead

of the present tense of (nirvapanti), and to a rule of Panini (3, 4, 7,) [3] which teachers

that the conjunctive (Let) can have the meaning of the potential, he takes it in the

sense of a conjunctive, implying an order. The plural instead of the singular is

accounted for the supposition, that in the Vedic language the numbers might be inter-

changed. But the whole explanation is artificial.

» The principal food of the gods at the so-called Istis is the puroddsa. 1 here

give a short description of its preparation, which I myself have witnessed. TheAdhvaryu takes rice which is husked and ground (ptsfa), throws it into a vessel of

copper {maduuti), kneads it with water, and gives the whole mass a globular shape.

He then places this dough on a piece of wood to the Ahavaniya fire (the fire into

which the oblations are thrown), in order to cook it. After it is half cooked, he takes

it off, gives it the shape of a tortoise, and places the whole on eleven potsherds

{kapdlas). To complete cooking it, he takes Darbha grass, kindles it and puts it onthe Purodasa. After it is made ready, he pours melted butter over it and puts the

ready dish in the so-called Iddpatra, which is placed on the Vedi, where it remainstill it is sacrificed.

{hapdla). They offer it (the rice-cake) really to all the deities of this

(Isti) without foregoing any one. * For Agni is all the deities, andVisnu is all the deities. For these two (divine) bodies, Agni and

Visnu, are the two ends ^ of the sacrifice. Thus when they portion

out the Agni-Visnu rice-cake, they indeed make at the end ® (after the

ceremony is over) prosper ' (all) the gods of this (ceremony).

[4] Here they say : if there be eleven potsherds on which portions of

the rice-cake are put, and (only) two deities, Agni and Visnu, whatarrangement is there for the two, or what division ?

(The answer is) The rice-cake portions on eight potsherds belong

to Agni ; for the Gdyatri verse consists of eight syllables, and tbe Odyatri

is Agni's metre. The rice-cake portions on the three potsherds belong

to Visnu ; for Visnu (the sun^ strode thrice through, the universe-

'

This the arrangement (to be made) for them ; this the division.

* Anantarayam : literally, without any one between, without an interval, the chain

of the gods being uninterrupted.

' Antye. Sayana opines that this adjective here is eJtasesa, i.e., that out of twoor more things to be expressed, only one has actually remained. It stands, as he thinks,

instead of ddy^iand antyd, just as pitardu means "father and mother." (Panini, 1, 2, 70.)

* Antatah. Say. " at the beginning and end of the sacrifice," But I doubt whether

the term implies the beginning also. In the phrase: untatah pratitistati, which so

frequently occurs in the Ait. Brahm., antatah means only "ultimately," at the «nd

of a particular ceremony or rite.

^ B-idlimivanti. Say. paric/mranti, they worship. He had, in all probability, Niglianf.

S, 5, in view, where this meaning is given to ridhiioti. Bu^ that this word conveys

the sense of " prospering " follows unmistakeably from a good many passages of the

Samhita of Jligveda and Manu. (See the Samskrit Dictionary by Bohtlingk and Roth,

s. V.^ and Westergaard's Radices Sanscritse s, v. ^^^^ page 182.) In this passage the

meaning " to worship," as given by Sayana, is too vague, and appears not quite appro-

priate to the sense. On account of its governing the accusative, we must take it here in

the sense of a transitive verb, although it is generally an intransitive one. The mean-

ing which lies nearest, is, '' to make prosperous." At the first glance it might appea?

somewhat curious, how men should make the gods prosperous by sacrificial offerings.

But if one takes into consideration, that the Vedas, and particularly the sacrificial ritea

inculcated in them, presuppose a mutual relationship between men and gods, one

depending on the support of the other, the expression will no longer be found strange.

Men must present offerings to the gods to increase the power and strength of their

divine protectors. They must, for instance, inebriate Indra with Soma, that he might

gather strength for conquering the demons. The meaning " to satisfy, to please," which

is given to the word " ridhnuvanti " of the passage in question in Bohtlingk's and Roth's-

Dictionary, is a mere guess, and wholly untenable,, being supported by no Brahmanik

authority.

* This refers to the verse in the Rigveda Samhiti 1,211^,17,18 : idam Visnur vichakrame

tredhd nidadhe padam, i.e., Visnu strode through the universe ; he put down thrice his

foot ; and trini pada vichakrume, bestrode three steps. These |three steps of Visnu,

who represents the sua, are : sunrise, zenith, and sunset.

He who might think himself to have no position (not to be higUly

respected by others) should portion out (for being offered) Gharu ' over

which clarified £5] butter is poured. For on this earth no one-has a firm

footing who does not enjoy a certain (high) position/" The clarified butter

(poured over this Charu)]a the milk of the woman ; the husked rice grains

(tandula of which Charu consists) belong to the male ; both are a pair.

Thus the Charu on account of its consisting of a pair (of female and male

parts) blesses him with the production of progeny and cattle, for his

propagation (in his descendants and their property). He wJio has such

a knowledge propagates his progeny and cattle.

He who brings the New and Full Moon oblations, has already made

a beginning with the sacrifice, and made also a beginning with (the sacri-

ficial worship of the) deities. After having brought the New or Full

Moon oblations, he may be inaugurated in consequence of the offering

made at these (oblations) and the sacrificial grass (having been spread) at

these (oblations, at the time of making them). This (might be regarded)

as one Diksa (initiatory rite)."

'Charu is boiled rice. It can be mixed with milk and butter; but it is no essential

part. It is synonymous with odaJinm, the common term for " boiled rice." featap. BrSh.

4, 12, 1. There were different varieties of this dish ; some being prep-ired with the

addition of barley, or some other grains. See Taittiriya Samh. 1, 8, 10, 1.

[5] ^° Fratiti^tati, which is here put twice, has a double sense, viz., the original

meaning "to have a firm footing, standing," and a figurative one "to have rank, position,

dignity." In the latter sense, the substantive pratistha is of frecxuent occurrence

Dignity and position depend on the largeness of family, wealth in cattle, &c.'^ The present followers of the Vedik religion, the so-called Agnihotris, who take

upon themselves the performance of all the manifold sacrificial rites enjoined in the

Vedas, begin their arduous career for gaining a place in heaven, after the sacred fires

have been established, with the regular monthly performance of the Darsa and Pwr'ji-

rttai^ti or the New and Pull Moon sacrifices. Then they bring the Lhdtiirmasya-i^ti,

and after this rite they proceed to bring the ^gfni.s(oma, the first and model of all Somasacrifices. By the bringing of the New and Full Moon offerings, the Agnihotri is already

initiated into the grand rites ; he is already an adept (Dffc.sifa) in it. Some of the links

of the yajna or sacrifice which is regarded as a chain extending from this earth to heaven,

by means of which the successful performer reaches the celestial world, the seat of the

gods, are already established by these offerings; with the deities, whose associate the

sacrificer wishes to become after his death, the intercourse is opened; for they have

already received food {havih), prepared [6] according to the precepts of sacred cookery,

at his hands, and they have been sitting on the sacred seat (barhis) prepared of the sacri-

ficial grass {Darbha). Thence the performance of the Full and New Moon sacrifices is

here called one Diksa, i.e„ one initiatory rite. But if the Agnihotri, who is performing

a Soma sacrifice, is already initiated (Dirt.sita) by means of the rites just mentioned, howdoes he require at the opening of the Agiihtoma (Soma-sacrifice) the so-called Dik?aniya

is{t, or " offering for becoming initiated " ? This question was mooted already in ancient

times. Thence, says Asvaldyana in his Srauta sutras (4, 1), that, some are of opinion, the

Eoma-sacriCce should be performed, in the case of the means required being forthcoming

[6] The Hotar must recite seventeen verses for the wooden sticks to be

thrown into the fire^^ (to feed it). For Prajdpati (the Lord of all creatures)

is seventeenfold ; the months are twelve, and the seasons five, by putting

Hemanta (winter) and oisira (between winter and spring) as one. So

much is the year. The year is Prajapati. He who has such a knowledge

prospers by these verses (just mentioned) which reside in Prajapati.

2.

[7^ The sacrifice went away from the gods. They wished to seek

after it by means of the Istis. The Istis are called Istis, because they

wished {ish, to wish) to seek after it. They found it. He who,, has such

a knowledge prospers after he has found the sacrifice. The name

dhutis, i.e., oblations, stands instead of dhuti, i.e., invocation ; with them

the sacrificer calls the gods. This is (the reason) why they are called

dhutis. They (the dhutis) are called Mis ; for by their means the gods

come to the call of the sacrificer {dyanti, they come). Or they are the

paths (and) ways ; for they are the ways to heaven for the sacrificer.

There they say, as another priest (the Adhvaryu) o^ers (juhoti) the

oblations, why do they call that one, who repeats the Anvdhyd and Ydjyd

verses, a Hotar? (The answer is) Because he causes the deities to be

brought near [dvahayahti], according to their place, (by saying) " bring

this one, bring that one."^^ This is the reason why he is called a Hotar

(the sacrifice is verj expensive), after the Full and New Moon sacrifices have been

brought ; others opine the Soma sacrifice might be performed before the Full and NewMoon sacrifices. No doubt, the Agnistoina was in ancient times a sacrifice wholly

independent of the Ddrsa Purnima-istis. This clearly follows from the fact, that just

such Istis, as constitute the Full and New Moon sacrifices, are placed at the beginning

of the Agnistoma to introduce it.

" These verses are called Sdmidhenis. They are only eleven in number ; but by

repeating the first and last verses thrice, the number is brought to fifteen. They are

mentioned in Asval. 6r. S. 1, 2.; several are t^tken from Rigveda 3, 27, as the first (p'-a vo

vdjii abhidyavo) fourth {samidhyam'iiia) I3th, 14th, and I5th (ileiiyo) verses. Besides these

three, Asv, mentions : agiia aydhi vitaye ^6, 16 ; 10, I2, three verses), agnim diitam vriiiimahe

(1, 12, I.), and samiddho agnci 5, 28, 5, 6, two verses). They are repeated monotonously

without observing the usual three accents. The number of the sdnndhenis is generally

stated at ^fteen ; but now and then, seventeen are mentioned, as in the case of the

Dik^aniya i^ti. The two additional mantras are called Dhiyyi, i.e., verses toibe repeated

when an additional wooden stick, after the ceremony of kindling is over, is thrown into

the fire, in order to feed it. They are mentioned in Sayaiia's commentary on the Uigveda

Samhita, vol. II., page 762 (ed. M. Miiller). S. As'val. 4, 2, two Dhayyds at the Diksaniya isti.

[7] *^ At every Isti, the Hotar calls the particular gods to whom rice- cake portions

are to be presented, by their names to appear. At the Diksaniya Isti, for instance, ho

says : agna agnim dvuha, visnum dvaha, i.e., Agni ! bring hither Agni ! bring hither Visnu.

The name of the deity who is called near, is only muttered, whilst dvaha is pronounced

with a loud voice, the first syllable a being pluta, i.e., containing three short a. See A«Jv.

S'r. S. 1, 3.

(from dvah, to bring near). He who has such a knowledge is called a

Hotar."

3.

[^8] The priests make him whom they initiate (by means of the

Diksa ceremony) to be an embryo again (i.e., they produce him anew

altogether). They sprinkle him with water ; for water is seed. Byhaving thus provided him with seed (for his new birth), they initiate him.

They besmear him with fresh butter {navanita). The butter for the gods

is called djya,^^ that for men suj'abhi ghritam, that for the manes dyuta,

and that for the embryos navanita. Therefore by anointing him with

fresh butter, they make him thrive through his own portion.

They besmear his eyes with coUyrium. For this anointment is

lustre for both eyes. " By having imparted lustre to him, they make him

a Dihsita.

They rub him clean with twenty-one handfuls of Darbha grass. Byhaving thus made pure and clean they make him a Diksita.

They make him enter the place destined for the Diksita.^' For

this is the womb of the Diksita. [9] When they make him enter the

place destined for the Diksita, then they make him thus enter his ownwomb. In this (place) he sits as in a secure abode, ^^ and thence he

^' These etymologies of isti, dhuti, uti, and liotd are fanciful and erroneous. Thereal root of isti is ydj, to sacrifice ; that of dhuti is hu, to bring an offering ; that of Miis av, to protect, to assist; that of hotd is live, to call. The technical meaning of an isti

is a series of oblations to different deities, consisting chiefly of Purodrtsa. An dhuti or

uli, which appears to be an older name of the same idea (this meaning is quite omitted in

the Sanscrit Dictionary by B. and R.), is an oblation offered to one deity. This oblation is

gent^rally accompanied by two mantras, the first being called the Aniivdkya or [8] Puro-

aniivdkya, the second Yd/yd. When the second is recited, the oblation is thrown into the

fire by the Adhvaryu. The Hotar repeats only the mantras.

" To remind his readers of the difference existing between djya and ghrita, Say.

quotes an ancient versus memorialis (Kdrikd), sarpir vilinam djyam sydt;

ghanibhiitam

ghritam viduh, i.e., they call the butter, which is in a liquid condition, dj'yd, and that one

which is hardened is called ghrita. Ayuta is the butter when but slightly molten, and

turahhi when well seasoned. According to the opinion of the Taittiriyas, says Sayana, the

butttr for the gods is called ghrita, that for the manes aetu, and that for men ni.^pakva,

Astu is the same as dyuta, slightly molten, and nispakvd, the same as dj'ya, entirely

molten.1'^ DikAita-vimita. It is that place which is generally called prdchina vamsa (or

prdg-vamsa). This place is to represent the womb which the Diksita enters in the

shape of an embryo to be born again. This is clearly enough stated in the Brahmana ot

another Sakha, which Sayana quotes: %^ ^\'^^^^[^^^^ ^^^kTf^^^V' ^TT^^.

[9] " Sayana takes the three ablatives— tasmad, dJirtiuad, yoner, in the sense of loca-

tives ; but I think this interpretation not quite correct. The ablative is chosen on

account of the verb charati, he walks, goes, indicating the point, whence he starts. Theother verb date, he sits, would require the locative. Therefore we should expect both

departs. Therefore the embryos are placed in the womb as a secure

place, and thence they are brought forth (as fruit). Therefore the sun

should neither rise nor set over him finding him in any other place than

the spot assigned to the Diksita ; nor should they speak to him (if he

should be compelled to leave his place). ^^

They cover him with a cloth. For this cloth is the caul {ulha) of the

Diksita (with which he is to be born, like a child) ; thus they cover himwith the caul. - Outside (this cloth) there is (put by them) the skin of a

black antelope. For outside the caul, there is the placenta ijardyu).

Thus they cover him (symbolically by the skin of the antelope) with the

placenta. He closes his hands. For with closed hands the embryo lies

within (the womb) ; with closed hands the child is bora. As he closes his

hands, he thus holds the sacrifice, and all its deities in his two hands

closed.

They allege as a reason (why the Diksita should close together both

his hands) that he who takes (among two who are sacrificing on the same

place and at the same time) his Diksa (initiation) first, is not guilty (of

the sin) of " confusion of libations " (samsava). ^^ For his sacrifice and

the deities are held [lol fast (in his hands) ; and (consequently) he does

not suffer any loss like that which falls on him who performed his Diksa

later.

After having put off the skin of the black antelope he descends to

bathe.

Thence embryos are born after they are separated from the placenta.

He descends to bathe with the cloth (which was put on him) on. Thence

a child is born together with the caul.

4.

The Hotar ought to repeat for him who has not yet brought a

sacrifice two Puronuvdkyd verses, tvam ague saprathd asi (Rig-veda Samhita

5, 13, 4) for the first, and Soma yds te mayohhuvah (1, 91, 9) for the

second portion of (the offering of) melted butter. fBy reading the third

pada of the first verse tvayd yajnam " through thee (thy favour) they

cases, locative and ablative. On account of conciseness, only the latter is chosen, but

the former is then to be understood.

" For performing, for instance, the functions of nature.

—

Say.

" If two or more people offer their Soma-libations at the same time, and at places

tvhich are not separated from one another, either by a [10] river, or by a mountain,

then a ' samsava " or confusion of libation is caused, which is regarded as a great sin.

He, however, who has performed his Diki-a first, and holds the gods between his hands.

is not guilty of such a sin, and the gods will be with him.— Sdy.

8

extend *° the Bacrifice, " the Hotar extends thus the sacrifice for him (who

has not yet brought a sacrifice).

For him who has brought a sacrifice before, the Hotar has to recite

(two other mantras instead) : agnih pratnena manmand (8, 44, 12) and

Soma girhhi^ tvd vayam (1, 91, 11). For by the word pratjiam, i. e.,

former (which occurs in the first verse), he alludes to the former sacrifice.

But the recital of these verses (for a man who has performed a sacrifice, and

for one who has not done so) may be dispensed [ll j with. Let the Hotar

rather use the two verses which refer to the destruction of Vritra [vdr-

tTughjia), viz., Agnir vritram janghanat (6, 16, 24), and, tvam soma asi

satpatih (1, 91, 5). Since he whom the sacrifice approaches, destroys

Vritra (the demon whom Indra conquers), the two verses referring to the

destruction of Vritra are to be used. ^^

The AnuvdJiyd for the Agni-Visnu-offering is : Agnir muhhampratliamo devatdndm, the Ydjyd: agnischa Vi^no tapa.^) These two

verses (addressed) to Agni and Vi^riu are corresponding (appropriate)

in their form. What is appropriate in its form, is successful in the

sacrifice; that is to say, when the verse which is recited refers to the

ceremony which is being performed.

(Now follows a general paraphrase of the contents of these two verses)

Agni and Vi^nu are among the gods, the " guardians of the Dihsd"

(that is to say), they rule over the Diksa. When they offer the Agni-

^'' Vitanvnte. The sacrifice is regarded as a kind of chain which, when not used, lies

rolled up; but which when being used, is, as the instrument for ascending to heaven,

to be wound off. This winding off of the sacrificial chain is expressed by the term vitan,

to extend. Connected with this term are the expressions vitana and vaitdiiika.

[11] 2^ The verses mentioned here are the Puronum/cy^s, i.e., such ones as are to be

recited before the proper A^iuvdkyd with its Yd, yd is to be repeated. The Puro-anuvdk-

yds are introductory to the Anuvdkyd and Yd;yd.

" Both verses are not to be found in the feakala SSkhS. of the Rig-veda, but they are

In Asval baruta Siitras 4, 2. I put them here in their entirety :

^^^¥|?T%§: ^f^^Ii^ ^^W^^ q^TflT'll'? v^tT?^ II

[12] i.e., "Among the deities assembled, Agni, being at the head, was the first, and

Visnu the last (god). Ye both, come to our offering with the Dik-a, taking (with you all)

the gods for the sacrificer ! (i.e., come to this offering, and grant the Dikba to the sacrifi-

cer). Agni and Visnu ! ye two strong (gods) ! burn with a great heat to the utmost (of

your power) for the preservation of the Diksa. Joined by all the gods who participate in

the sacrifice, grant, ye two, Dik^a to this sacrificer," Agni and Visnu, the one repre-

senting the fire, the other the sun, are here invoked to burn the -sacrificer, by combination

of their rays, clean, and to purify him from all gross material dross. The Dik&a should

be made as lasting as a mark caused by branding.

Visnu oblation, then those two who rule over the DiksS, become

pleased, and grant Diksa, that is to say, the two makers of DlksS,, they

both make the sacrificer a Diksita. These verses are in the Tristuhh

metre, that the sacrificer might acquire the properties of the god Indra

(vigour and strength).

5[12] He who wishes for beauty and acquisition of sacred knowledge

should use at the Svistakrit^^ two verses in the Gayatri metre as his

Sarhydjyds. For the Gayatri is beauty and sacred knowledge. He whohaving such a knowledge uses two Gayatris ^^ (at the Svistakrit) becomes

full of beauty and acquires sacred knowledge.

He who wishes for long life, should use two verses in the U^ihmetre ; for Usnih is life. He who having such a knowledge uses two

Usnihs ^ arrives at his full age {i.e., 100 years).

He who desires heaven, should use two Anustuhhs. There are

sixty-four syllables in two Anustubhs. ^® Each of these three worlds

(earth, air, and sky) contains twenty-one places, one rising above the

[13] other (just as the steps of a ladder). By twenty-one steps he ascends

to each of these worlds severally ;" by taking the sixty-fourth step he

stands firm in the celestial world. He who, having such a knowledge,

uses two Anustubhs, gains a footing (in the celestial world).

He who desires wealth and glory, should use two Brihatis. For among

the metres the Brihati ^^ is wealth and glory. He who, having such a

knowledge, uses two Brihatis, bestows upon himself wealth and glory.

He who loves the sacrifice should use two Pafiktis}^ For the sacrifice

is like a Pafikti. It comes to him who having such a knowledge uses two

Paiktis.

He who desires strength should use two Tristubhs.^" Tristubh is

strength, vigour, and sharpness of senses. He who knowing this, uses

two Tristubhs, becomes vigorous, endowed with sharp senses and strong.

'3 The Svistakrit is that part of an offering which is given to all gods indiscrimi-

nately, after the principal deities of the respective I.sti (in the Diksdniya Isti, these

deities are Agni, Soma, and Agni-Visnu) have received their share. The two mantras

required for tha Syi.stafcrit are called Samydjyd. On account of the general nature

of this offering, the choice of the mantras is not so much limited as is the case whenthe offering is to be given to one particular deity.

" They are, sa havyavdl amartyah (3, 11, 2), and Agnir hotd piiroliifah (3, 11, 1).

" They are, ague vi/asya gomatali (I, 79, 4), and sa idhdno vams liavih (1, 79, 5).

" Tvam ague vastin (I, 45, 1. 2).

[13] " This makes on the whole 63 steps.

" They are, ena vo agjiim (7, 16, 1), and udasya sochih (7, 16, 8).

" Agnim tam\manye (5, 6, 1. 2).

*" Doe viritpe charathah (1. 95, 1, 2).

10

He who desires cattle should use two Jagatis (verses in the Jagati

metre).^^ Cattle are Jagati-like. He who knowing this, uses two Jagatis,

becomes rich in cattle.

He who desires food (annadya) should use two verses in the Virdj

metre.^^ Virdj is food. Therefore he who has most of food, shines {vi-

rdjati) most on earth. This is the reason why it is called virdj (from vi-rdj,

to shine). He who knows this, shines [14] forth among his own people,

(and) becomes the most influential man among his own people.

6.

The Virdj metre possesses five powers. Because of its consisting of

three lines (pddas), it is Gayatri and Usriil} (which metres have three

lines also). Because of its lines consisting of eleven syllables, it is Tris-

tubh (4 times 11 syllables= 44). Because of its having thirty-three syllables,

it is Anustuhh. (If it be said, that the two Viraj verses in question, i.e.,

preddho agne and imo ague have, the one only 29, and the other 32 syl-

lables, instead of 33, it must be borne in mind that) metres do not change

by (the want of) one syllable or two^^. The fifth power is, that it is Virdj.

He who knowing this, uses (at the Svistakrit) tvs^o Viraj verses, ob-

tains the power of all metres, gains the power of all metres, gains union,

uniformity, and (complete) unison with all the metres.^*

Therefore two Viraj verses are certainly to be used, those (which

begin with) agne preddho (7, 1, 3), and imo agne {7, 1, 18).

Diksa is right,. Diksa is truth ; thence a Diksita should only speak the

truth.

Now they say, what man can speak all truth ? Gods (alonej are full

of truth, (but) men are full of falsehood.

[15] He should make each address (to another) by the word, " vichak-

sarTLOb" i.e., " of penetrating eye." The eye (chaksus) is vichaksaria, for with

it he sees distinctly [vi-pa'syati). For the eye is established as truth among

men. Therefore people say to a man who tells something, 'Hast thou seen

it ?' {i.e., is it really true ?) And if he says, "I saw it," then they believe

2' They are, janasya gopd (5, 11, 1, 2).

*' They are, preddho agne (7, 1,S), and imo ague (7,1,18).

[14"] '* In the first verse quoted, there are even 4 syllables less than required. TheBrahmanam is not very accurate in its metrical discussion. The Anustubh has 32 sylla-

bles.

** The meaning is, by using two Viraj verses which contain the principal metres,

he obtains collectively all those boons which each of the several metres is capable of

bestowing upon him who uses them. So the Gayatri, for instance, grants beauty andsacred knowledge, the Tristubh strength, &c. (See above). The metres are regarded as

deities. He who employes them becomes pervaded, as it were, by them, and participates

in all their virtues and properties.

11

him. And if one sees a thing himself, one does not believe oth

if they were many. Therefore he should add (always) to his

(to others) the word mchaksana,^^ " of penetrating, sharp eyes." 'in^.^

the speech uttered by him becomes full of truth.

SECOND CHAPTER.

Prdyar^iya Isti.

7

The Prdyariiya isti has its name *' prdyariiya^'^ from the fact that

by its means the sacriBcers approach heaven (from pra-yd, going forward).

The prdyariiya [16jceremony is the air inhaled (pi'dna), whereas the iida-

yaniya, i.e.. concluding ceremony (of the whole sacrifice) is the air exhaled.

The Hotar (who is required at both ceremonies) is the common hold of both

the airs (samdna). Both the air inhaled and exhaled are held together

(in the same body). (The performance of both ceremonies, the prdyaniya

and udayaniya are intended) for making the vital airs, and for obtaining

a discriminating knowledge of their several parts iprdvLa, uddna, dce.f

The sacrifice (the mystical sacrificial personage) went away from the

gods. The gods were (consequently) unable to perform any further cere-

mony. They did not know where it had gone to. They said to Aditi :

Let us know the sacrifice through thee ! Aditi said : Let it be so ; but I will

choose a boon from you. They said : Choose ! Then she chose this boon :

all sacrifices shall commence with me, and end with me. Thence there

is at (the beginning of) ihe prdyaniya isti a Charu-ofPering for Aditi,

[15] ". This explanation of the term vichaksana refers to the offering of two parts

of melted butter (See chapter 4, page 10), which *are called c?iofes?jsf, i,e., two eyes. The

sacrificer obtains in a symbolical way new eyes by their means to view all things in the

right way. The Dife.sita ought to use the terra mc/iafcsaua after the name of the person

who is addressed ; for instance, 'Devadatta FicJiafegaim, bring the cow.' According to

Apastamba, this term should be added only to the names of a Ksatriya and Vais'ya ad-

dressed; in addressing a Br&hmana, the expression clianasita should be used instead.—Say.

^ I^Jll^^'I S The masculine is here used, instead of the feminine, ^s^'f^?!^ : is, as S&j.

justly remarks, to be supplied. The common name of this ceremony is Prdrjaniija isti.

The Brahmanam here attempts at giving an explanation of the terms prdyaniya and

udayaniija.

[16] ^ The Prayaniya ceremony is here regarded as the proper commencement of the

iya/«a; for the Dikhaniya i^ti is only introductory to it. The beginning is compared to

thepraiia and the ned to the uddna, both which vital airs are held together by the

samdna. The Brahmana mentions here only three prdnas or vital airs. Two others, vydna

and upona, are omitted. This mystical explanation can be only understood if one bears in

mind that the yafna or sacrifice itself is regarded as a spiritual man who shares all

properties of the natural man.

12

and the same offering is given to her as the boon chosen by her at the

end (of the sacrifice). Then she chose this (other) boon. Through

me you shall know the eastern direction, through Agni the southern,

through Soma the western, and through Savitar the northern direction.

TheHotar repeats the (Anuvakya and) Yajyd-mantra for the Pathyd} [17]|

Therefore the sun -rises in the east and sets in the west ; for it follows in

its course the Pathyd. He repeats the (Anuvakya and) Yajya verse for

Agni."*

That is done because cereals first ripen in southern countries ^ (for

Agni is posted at the southern direction) ; for cereals are Agni's. He

repeats the {Anuvdkyd and) Ydjyd^ for Soma. That is done, because many

rivers flow towards the west (to fall into the sea), and the waters are

Soma's. He repeats the {Anuvdkyd and) Ydjyd ' mantra for Savitar.

That is done, because the wind (pavamdnaJ}) blows most from the north

between the northern and western directions ; it thus blows moved by

Savitar.^

He repeats the (Anuvdkyd and) Ydjyd ^ mantra [18} for Aditi, who is

the upper region.^" This is done, because the sky {asdu) wets the earth with

rain (and) dries it up (which is done from above). He repeats (Anuvdkyd

and) Ydjyd verses for five deities. The sacrifice is five-fold. All (five)

• The two verses addressed to Pathyd are Rigveda 10, 63, 15, 16, svastir nah

pathydsu (see Nirukti 11, 45). These verses are mentioned in As'val. 6r. 8(i, 4, 3.

The word ya'ati is an abbreviation [17] for anvhda yajaticha, i.e., he repeats the

AnuvabyS, (first) and Yajyft (second) mantra when an offering is given. Say. notes

from another Sdkha the passage : q«:qf ^^f^ 'T^T^ STT^^'t^^ ^HTT f^ 5r3rT5TT% I

i.e., he (the Hotar) recognises the eastern direction by repeating the Ydjya verse

addressed to Pathyd Svasti, i.e., well-being when making a journey, safe pas-

sage. According to Sayana, Pathyd is only another name of Aditi. She repre-

sents here the line which connects the point of sunrise with that of sunset.* These are, ague naya supathd 1, 189, 1, and a devdndm api panthdm 10, 2, S.

' S4y. states that in the north of the ViudhyS mountains chiefly barley and wheatare cultivated, which ripen in the months of Magha and Phdlgnna (February and March),whilst in the countries south from the Yindhya (i.e., in the Dekkhan) rice prevails,

which ripens in the months of Kartika and Margasirsa (November and December).' They are : tvam soma prachikito mujit.sd, 1, 91, 1, and yd te dhdmdni divi 1, 81, 4,

See 1, 9. Asv. Sr. S. 4, 3.

' They are : a visvadevam satpatim 5, 82, 7, and ya imd viivd jdtdni 5, 82, 9.

' say. explains Savitar as, 3"^^!^^: a moving, inciting god.

* These are suti'dmdtiam prithivim 10, 63, 10, and mahim u ?m mdtaram. AtharvaVeda 7, 6, 2.

[18] *° SSy. explains uttamd, by urdhvd, referring to a passage of the Taittiriya Veda :

^T^?IT^% ( 5r5IHT?^ )• There is no doubt, the word can mean the upper region, but one

would not be qu-te wrong in translating here the word by " last." For Aditi is here thelast deity invoked.

1 •>

Jo /

directions are fthus) established ;" and the sacrifice becomes also estab-

^ lished. It becomes established for such people (only) with whom there is

tv Hotar having this knowledge (to separate and mark the regions in this

way).8

He who wishes for beauty and acquirement of sacred knowledge,

should turn towards the east when making the offerings for the Praydja

deities. ^^ For the eastern direction is beauty and sacred knowledge.

He who having this knowledge turns eastward (when making the

Prayajas) obtains beauty and sacred knowledge.

He who wishes for food, should turn towards the south when making

the offerings for the Prayaja deities. For Agni (who is posted at the

southern direction) is the eater of food, and master of food. He whohaving this knowledge goes towards the south (when making the

Prayajas) becomes an eater [19] of food, a master of food; he obtains

nourishment along with offspring.

He who desires cattle, should go towards the west when making the

Prayaja offerings. Fgr cattle are the waters (which are in the western

direction). He who having such a knowledge goes westwards becomes

rich in cattle.

He who desires the drinking of the Soma, should go towards the

north when making the Praynja offerings. For the northern direction is

the king Soma. He who having such a knowledge goes northwards

(when making the Prayajas) obtains the drinking of the Soma.

The upper direction {urdhvd) leads to heaven. He who performs the

Prayaja offerings when standing in the upper direction ^^ becomes success-

ful in all directions. For these (three) worlds are linked together. They

being in such a condition shine for the welfare of him who has such a

knowledge.

He repeats the Yajya for the Pathyd,}* By doing so, he places

1' The fifth direction is * tirdlivd,' above. " The directions are established, " means

the directions which were previously not to be distinguished from one another, are

now separated and may be known.

" They are formulas addressed to the following deities : samidh, the wooden sticks

thrown into the fire ; ta?i«iiapdt, a name of Agni ; ida, the sacrificial food; harhis, the

kusa grass spread over the sacrificial ground ; and svcfhdkdra, the call svdiw I at the

end of Ydjyd verses. See As'va. k.r. S. 1, 5.

^* That is, in the middle of the north and west of the Ahavanlya fire.

" This refers to the words : h q^TTTt (i-e., we who worship) TWjf ^af^cf which are

repeated by the Hotar, after the Anui'okyd is over, and before the commencement of the

proper Yajy& verse. These words are introductory to the latter. Before all YAjyiverses (as is generally done), the words ^'?I3fTrr^ with the nam© of the respective deity

are to be tonnd.—Saptahdutra.

speech (represented by Pathyd) at the beginning of the sacrifice. The

breath (coming out of the mouth and the nostrils) is Agni ; the breath

(being within the mouth and nostrils) is Soma. Savitar is to set into

motion (the ceremonial machioery), and Aditi is to establish a firm footing.

When he repeats a Yajya to Pathya, then he carries the sacrifice on its

path. Agni and Soma verily are the two eyes ; Savitar serves for moving

it, and Aditi for establishing a firm footing (to it). For through the [203

eye the gods got av^are of the sacrifice. For what is not perceivable

(elsewhere) is to be perceived by the eye. If any one even after having

run astray gets aware (of any thing) by exerting his eye successively ^^

(in consequence of the successive exertions of the faculty of. seeing), then

he (really) knows it. When the gods (were exerting their eyes repeated-

ly, and looking from one object to the other) they got sight of the

sacrifice. Thus they got sight of it on this earth ; on the earth (therefore)

they acquired the implements (required for performing the sacrifice). Onher (the earth) the sacrifice is spread ; on her it is performed ; on her the

sacrificial implements are acquired. This earth is Aditi ; therefore the

last Yajya verse repeated is addressed to her. This is done (in order to

enable the sacrificer) to get aware of the sacrifice (the mystical sacrificial

man) and to behold afterwards the celestial world.

9

They say, the gods should be provided with Vaisyas '^ (agricul-

turists and herdsmen). For if [21] the gods are provided with them, men

[21] " Ami^tyd is explained by Say. : *??Tf^ Jl^^f^^m. It no doubt, literally means,

one standing by the other, one after the other. The substantive anusthdna is the

most general word for performance of a religious ceremony, being a succession of

several acts. The meaning given to the word in Bohtlingk and Roth's Samskrit Dic-

tionary (I. page 124) "with his own eyes," is nothing but a bad guess unsupported by

any authority and contrary to etymology and usage. The phrase annstijd prajandti

properly means, he gets aware of the chief object after having got sight of an inter-

mediate one which alone leads to the first. The sacrificer whose principal object is to

reach heaven, must first see the medium by means of which he can ascend to the

celestial world. This is the sacrifice. Therefore h^ first sees the sacrifice and then he

casts a glance at the celestial world. A traveller who has run astray, must first

recognise the direction, and then he may find the way to his homely village.

" According to Sayana, the word visuh may convey two meanings : 1. a subject in

general; 2, men of the Vais'ya caste. I prefer the latter meaning. The Vaisyas are to

provide gods and men with food and [21] wealth. They are here evidently regarded as

the subjected population. The gods are, as Say. states with reference to the creation

theory of the Vajasaneyins, divided into four castes, just as men. Agni and Brihaspati

are the Brahmans among the gods ; Iiidru, Varwia, Soma, the UndraR, Par/anya, YumaMrityii are the Ksatriyas ; Ga-.ies'a, the Vasus, the Rudrus, the Adityas, Visvedevas and

Marntas are the Vaisyas, and Pwsou belongs to tbeiSudra caste.

15

subsequently obtain tbem also. If all Vaii^yas (to furnisb tbe necessary

supplies) are in readiness, then tbe sacrifice is prepared. It is pre-

pared for that family in tbe midst of wbicb there is a Hotar who has this

knowledge (and makes provision accordingly).

(Tbe gods are provided for vfith Vaij^yas by the recital of tbe

verse, svastinali yathyasu :

^''

10, 63, 15), "0 Maruts ! grant us in the

desert tracks prosperity (by providing us with water);

grant us

prosperity (by abundance) in waters in a desolated region over which

the sky shines ! grant prosperity to the wombs of our women for

producing children ! grant prosperity to our wealth." For the Maruts

are the Vaisyas of the gods (their agriculturists). The Hotar puts

them by (repeating) this (mantra) in readiness at the beginning of the

sacrifice.

They say, the Hotar should (as Anuvdkya and Ydjyd verses at

the Prayaniya isti) use mantras of all (principal) metres. For the

gods conquered the celestial world by means of having used for their

(Anuvdkya and) Ydjyd verses mantras of all metres. Likewise, the

sacrificer who does the same gains the celestial world. (The two

verses) svasti nah pathydsu and- snastir iddhi prapathe (10, 63, 15,

16),^^ which are addressed to path ydsvasti, i.e., safe journey, are

in the Tristubh metre. The two verses addressed to Agni, agne naya

supathd (1, 189, 1), and d devdndm api pinthdm (10, 2, 3), ^22] are also

in the Tristubh metre. The two verses, addressed to Soma, tvam amos

prachikito manisd (1, 91, 1), and yd te dhdmdni divi (1, 91, 4) are

(also) in the Tristubh metre. The two verses addressed to ^avitd :

d visvadevam satpatim (5, 82, 7), and yd imd insvd (5, 82, 9), are in the

Gayatri metre. The two verses addressed to Aditi, sutrdmdnam prithioim

(10, 63, 10), and mahim iX su mdtaram (Atharv. 7, 6, 2), are in

Jagati metre. ^^ These are all the (principal) metres : Gayatri, Tristubh,

and Jagati. Those (other metres) follow tli^ni. For these (three

kinds of metres) are, as it were, of the most frequent occurrence {pra-

tamdm) at a sacrifice. He, therefore, who having such a knowledge gets

repeated bis Anuvakya and Yajy a verses in these (three) metres, gets

repeated them in all metres ^obtains ilie particular advantage to be

derived not only from the three metres mentioned, but from all other

metres also).

^' See the 3rd note above, page 16. The translation of the whole is given in the

context.

'* All the A)iuvnkyn and Ydjyd verses required for the five deities (see 1, 7), of

the Pnhja'jiya jsti are here mentioned.

16

lO

These verses used as Anuvakyas and Yajyas at this offering

(the Prayaniya Isti), contain the words, 'pra, forward, forth^^ ni^^ to

carry;pathin,^^ path ; stmsti,^^ welfare. The gods after having per-

formed an Isti by means of these verses, gained the celestial world.

Likewise, a sacrificer, after having done tho same, gains the celestial

world. Among these verses there is a pada (a foot, here the last quarter

verse of 10,63,15): " Maruts ! grant prosperity in wealth." The

Llaruts are the Vai^yas (the subjects) of the gods, and are domi-

[^23] ciled in the air. (By these words just mentioned) the sacrificer

(who goes to heaven is to be announced to them (the Maruts). For they

have the power of preventing him (from going up) or even of killing

him. By the words, " Maruts ! grant prosperity," &c., the Hotar

announces the sacrificer (his projected journey up to the celestial world)

to the Vai^yas (the subjects) of the gods. The Maruts then neither

prevent nor kill him who goes to the celestial world. He who has such

a knowledge, is allowed a safe passage up to the celestial world by

them.

The two Saihyajyd verses required for the Svidahrit (of the

Prdyaniya-isti) ought to be in the Viraj metre, which consists of

thirty-three syllables. These are : sed agnir agnirhr (7, 1, 14) and

sed agnir yo (7, 1, 15). The gods after having used for their Sarhydjyds

two verses in the Virdj metre, gained the celestial world. Likewise

does that sacrificer gain heaven who uses also two verses in the Viraj

metre (when performing the Svistakrit of the Prayaniya isti). They

(each of them) contain thirty-three syllables. For there are thirty-

three gods, viz., eight Vasus, eleven Rudras, twelve Adityas, (one)

Prajdpati, and (one) Vasat-kdra. In this way, the Hotar makes the

gods participate at the very first beginning of the sacrifice in the

(33) syllables of the mantra recited ; for each syllable is (as it were)

a plate ^^ for the gods, by which the sacrificer makes (all) deities pleased

and satiates them.

11

They say, at the Prayaniya isti are (only) the Praydja ^* offer-

*' In the word prapathe, in svastir iddhi prapathe (10, 63, 16).

" In the -word naija, in Ague naya (1, 189, 1).

'• In the words jMithyd and supathd.

[23] -' In the verses 10, 63, 15, 16.

" The syllables of the mantras represent different plates of food presented to the

gods. They can be the food of the gods only in a mystical sense.'* See page 18, note 12,

17

ings to be made, but not the Anuya [24] jas ;^ for the latter are, as it

were, a blank, and (if performed) cause delay. But this (precept) should

not be observed ; at the said Isti both the Praj^aja as well as tlie

Anuyaja offerings should be made. For the Prayajas are the vital airs,

and the Anuyajas are offspring. When lie thus foregoes the Prayajas,

he foregoes the vital airs of the sacrificer (deprives him of his life),

and w^hen he foregoes the Anuydjas, he foregoes the offspring of the

sacrificer (deprives him of it). Thence Prayajas as well as Anuydjas

are required (at the Prayaniya i^fi).

He should not repeat the Sarhydja mantras addressed to the ladies**

(patnis, of the gods) ; nor should he use the Samsthita-Yajus^'' formula.

Only inasmuch as this is done (i.e., if the Patni-samyajya and Samsthita-

Yajas offerings are omitted), the sacrifice is complete.^^

He should keep the remainder of the Prayaniyia-ist offering

and (after the Soma sacrifice is over) mix it together, with the

offering required for the Uddyaniya (concluding) i^ti, in order to

make the sacrifice one continuous uninterrupted whole. (There

[25] is also another way for connecting both Istis). In the same vessel,

in which he portions out the rice for the Parodasia of the Prayaniya isti, he

should portion out also the rice for the Purodajia of the Uddyaniya isti.

Inasmuch as this is done, the sacrifice becomes continuous, uninterrupted.

They sa}'', in doing this the sacrificers succeed in that (the other) world, but

not in this one. They use the expression Prayaniyam (on several occasions).

For, on the several portions of rice being taken out for the Purodan^a (by the

AdhvaryuX the sacrificers say this is Prayaniya (i.e., to go forth, to pro-

gress), and on the Purodai^a oblations being thrown (into the fire), they say

again, this is Prdyariiyam {i.e., to progress). In this way, the sacrificers go

forth (Prayanti) from this world. But they say so from ignorance (and this

objection is consequently not to be regarded.)

The Anuvakya and Yajya verses of both the Prayaniya and Uddyaniya

istis should interchange in this way, that the Anuvakya verses of the

[241 " If the common Istis there are generally three Amiyojas, or oblations of

clarified butter, after the Svi>takrit ceremony is over. The deities are : devam harhis

(the divine seat), deva nardsam^n, and deva agni svit^takrit. See As'v. Sr. 8. 1, 8. The

present practice is to leave out the Anuyajas at the Pr&yaniya i&ti,

" These mantras, which are addressed to several deities, chiefly the wives of the

gods, are called, Patni-safnyd/da. These women are : Rdkd, Sinivdli (full moon), and

Kuhii and Anumati (new moon). In the Asv. Sr. 8. 1, 10 Anumati is omitted.^' The last Yajus like mantra which is rocitod by the Hotar at the close of the

isti. See Asv. Sr, S. 1, 11.

" The usual concluding ceremonies of the I^ti are to be dispensed .with at the

Pr&yaniya, in order to connect it with the other parts of the sacrifice.

3

18

Prayaniya isti should be used as the YajyS verses for the Ud^yaniya, and

the YajyA verses of the Prayaniya as Anuvakyas of the Udayaniya. The

Hotar shifts in this way (the Anuvakyas and Yajyas of both the Istis) for

ensuring success (to the sacrificer) in both worlds, for obtaining a firm

footing (for the sacrificer) in both worlds. The 'sacrificer (thus) succeeds

in both worlds, and obtains a firm footing in both worlds. He who has

this knowledge, obtains a firm footing (in both worlds). The Charu oblation

which is given to Aditi at the Prayania as well as at the Udayaniya isti

serves for holding the sacrifice (at both its ends) together, to tie the two

knots of the sacrifice (at the beginning and at the end), in order to prevent

it from slipping down. Some one (a theologian) has told : this [26] (tying

of the two ends of the sacrifice; is exactly corresponding to that (act of

common life to which it alludes) ; as (for instance) one ties two knots at both

the ends of a rope {tejanih), in order to prevent (the load which is tied up)

from slipping down. In the same way, the priest ties the knots at both

ends of the sacrifice (the sacrificial chain) by means of the Charu oblation

given to Aditi at the Prayaniya as well as at ihe Uda,yaniya isti. Amongthose (deities required at both the Istis) they commence with Paihyd

Svasti 'at the Prayania isti), and conclude (at the Udayaniya isti) also

with Pathyd Svasti. (Thus) the sacrificers start safely from here, and end

(their journey there, in the other world), they end safely, safely (their

journey there, in the other world;.

THIRD CHAPTER.

The Buying and Bringing of the Soma. The Producing of Fire

hy Friction. The Atithyd I§ti.

12.

The gods bought the king Soma in the eastern direction. Thence he

is (generally) bought in the eastern direction. They bought him from the

thirteenth month. Thence the thirteenth month is found unfit (for any

religious work to be done in it) ; a seller of the Soma is (likewise) found

unfit (for intercourse). For such a man is a defaulter- (When the Soma,

after having been bought, was brought to men (the sacrificers), his powers

and his faculty of making the senses sharp moved from their place and

scattered everywhere.^ J'i ey tried to collect and keep them [27] together

with one verse. But they failed. They (tried to keep them together, with

two, then with three, then with four, then with five, then with six, then

1 Dis'o is to be taken as an ablative depending on the verb vytidasidan, literally, they

•were Upset (and scattered) everywhere. The preposition ut in this verb mainly requires

the ablative.

19

with seven verses ; but they did not succeed in keeping them together.

(Finally) with eight verses they succeeded, and recovered them (in

their entirety and completeness). (Therefore) what is held together andobtained, that is called adau, i.e. eight (from as to reach, obtain). He whohas this knowledge obtains anything he might wish for. Thence there are

in those ceremonies (which follow the bringing of the Soma to the sacri-

ficial compound), eight verses, each time recited^ in order to collect and hold

together the strength and those qualities (of the Soma plant) which give

sharpness of senses.

13.

The Adhvaryu then says (to the Hotar) : repeat a mantra for the Somawho is bought and being brought (to the sacrificial compound). The Hotar

repeats : Bhadrdd ahlii kreydh 'prehi,^ i.e., go from [28J happiness to still

greater bliss. By the word hhadra, i.e., happy, this world (the earth) is

meant. That world is better {'sreydn) than this world. ' Thus the Hotar

makes the sacrificer go to the celestial world (which is to be understood

by sreyas, i.e, better). (The second pada of the verse is): bfihaspatih pui'a

eta astu, i.e., the (thy) guide be Brihaspati ! If the Hotar has made (by

repeating this pada) the Brahma his (the sacrificer's) guide, (the sacrifice)

being thus provided with the Brahma will not be damaged. (The

third pada of the verse is :) atha im avasya vara a prithivya, i.e., stop him(Soma) on the surface of the earth. Vara, means the place for sacrifi^cing

' The mantra is from the Taittiriya Samhita. We find it also in the Af/iaruaueda

Saihhitd (7, 8, 1.) with some deviations, which are found alike in the printed edition and in

an old manuscript which is in my possession. The verse reads in the Aitarey. Brahm. andTaittir. Samh. as follows :

—

?T^*T^CT ^^ ^T ^5?n ^^ :a^^W ^^^ ' II

Instead of ?i there is ^Rf in the A. V.,and instead of.^^H^'ST (^^ I f?^ I ?T^^)there is ^?}Brt?^qT («l«r I fFT «T?«ll) ; instead of the plur. l?r^ we have the sing.

^^, and instead of ^^^fT there is ^^iO^. There is no doubt that the readings of the

Atharva Veda look like corrections of the less intelligible parts of the original mantrawhich is correct only in the form in which we find it in the Ait. Br, and the Taitt. S. ^qff^is less correct than ^f^. The redactor of the A. V. chose it on account of the so er.tremely frequent combination of ^VS( with an ablative which generally precedes (see thelarge number of instances quoted in B. and R.'s Samskrit Dictionary I. pp. 142, 143), whilstTr*T never governs an ablative, but rather an accusative, and is in this passage to beconnected with «?!:. The words : ^T^JTTT^^ are a bad substitute for 5TSJflJT^?T. The term

avusya '• make an end, do away with him " (the enemy) was entirely misunderstood by the

redactor. /4sya he makes asyd and refers it to ^Rjo^l ! The nominative ^^f; which

refers only to the deity invoked is made an accusative and referred to ^f^\ , which then

became a singular, ^J^.

20

to the gods (devayajana). (By these words) the Hotar makes him (the

Soma) stop (and remaia in that place). (The fourth pada is :) dre satrun

hriyTLiihi sarvavirah, i.e., endowed with all powers, drive far oS the ene-

mies ! (By reading these words) the Hotar turns out the enemy who does

injury to the sacrificer, and his adversary, (and) consigns him to the lowest

condition.

The Hotar then repeats the triplet : soma yds te mayohhuvah

(1, 91, 9-11), which is addressed to Soma, and is in the Gayatri metre.

In this way the Hotar makes the king Soma flourishing when he

is being brought (to the sacrificial compound) by means of his own

, deity (the verse' being addressed to [29^ Soma himself), and his

own metre (his favourite metre being the Gayatri. ^) (The Hotar re-

peats :) sarve* nandanti yasasd (10, 71, 10), i.e., "all friends rejoice

at the arrival of the friend crowned with fame for having remained

victor in the learned discussion (sabhd) ; for as their (of his friends)

protector from defects, and giver of food, he is fit and ready for provid-

ing them with strength." ^ (Now follows the ex [30] planation) : YasaJjL,

' The Gayatri is said to have assumed the shape of a bird, and brought the Somafrom heaven Thence tills metre is sacred to him.

•* say. understands by " the friend, " Soma, and by '' the friends, who rejoice at the

friend's arrival," t'le priests and the sacrificer. About the same meaning he gives to

the verse in his commentary on the Rigveda Samhita. There he explains ?I?3Ti; friends,

by 'HJIT'T^^T'TTJ being equal in knowledge. ?J^ he refers to " all men of the assembly."

ini^r he takes in the sense of an adjective ??^^«TT. But it is very doubtful whether

this verse had originally any reference to Soma. In the whole hymn (^^^^ ST917

<^%T ^T5To) of which it forms the eleventh verse, there is nowhere any allusion made to

Soma. According to the Anukramani^ the hymn is " seen " (composed) by Brihaspati, the

son of Angiras. But this appears to be very unlikely ; for Brihaspati himself is addressed

in the vocative. S&y. gets over the difficulty by asserting that Bfihaspati (the teacher

of the Gods and the receptacle of all sacred knowledge) is addressing these words to

himself, after having had revealed the meaning and bearing of the Veda, before he

ventured upon communicating the revelation (to the Gods). To judge from the contents

of the hymn, the author prays to Brihaspati who is the same with Vdchaspati, the godof eloquence and speech, to endow him with the power of giving utterance in the proper

words to his feelings, of which only the best ones should be revealed (v. I). There is

an interesting simile to be met with in the 2nd verse :" when the wise made the speech

through their mind, purifying it (through their thoughts), just as they purify barley

juice (safctn) through a filterer {titau)." Saktu is a kind of beer prepared by pouring

water over barley, and by filtering it after having allowed it to remain for some time

in this state. The whole hymn, in which the name " brahmana" las that of a caste) is

several times mentioned, appears to refer to the might of speech and the great success

to be derived from it when engaged in sacrificing.

* The priests live on the presents which are given to them by the sacrificers.

Hence the Soma, who is indispensable for the sacrificer, and who is to be administered

in the proper way by priests only, is * their giver of food'

21

i.e., fame, glory, is the king Soma. At his being bought, every one

rejoices, he who has to gain something (in the shape of Daksina, the

sacrificial reward), as well as he who has not. The king Soma " is the

friend who remains victor at the learned discussions of the Brahmans."

He is kilhisasprit., *' the protector from defects." For he protects him

from defects who becomes liable to them. He ('that priest) who excels all

others (regarding the power of speech and recitation) becomes liable to

defects (voice becoming hoarse or the hands flag). Thence they (the

sacrificersj say (to the Hotar) :

*' do not repeat (if thy intention is only to

excel a rival in skill) the mantra (wrong), and likewise (to the Adhvaryu :)

do not (in a state of confusion) perform the ceremony (wrong) ; may they

now not do anything wrong, in too great a hurry !" He is " pitusanir,

"

i. e., giver of food;

pitu is food, and pitu is the sacrificial reward

{daksirid). The sacrificer gives, on account of a Soma sacrifice having

been performed for him (to the priests), a reward. Thus he makes him

(the Soma) " the giver of food " (for the priests.) The word vdjhiam

means sharpness of senses and (bodily) strength. He who has this

knowledge will preserve up to the end of his life the unimpaired use of

his senses and strength.

The Hotar repeats : agan deva (4, 53, 7.), i.e., May the divine mover

Savitar come ^ with the BitiLs {i.e., seasons) ! May he make prosperous our

household, and bless us with children and nourishment ! May he favour

us (with gifts at day and night (always) ! [3l] May he let us obtain chil-

dren and wealth !

'* dgan means : he (the Soma) has come and is here by

that time (after having been bought). The Ritus (seasons) are the royal

brothers of the king Soma, just as men have brothers. (By repeating this

first pada) the Hotar makes him (the Soma) come with them (his brothers,

the Ritus). By the words :" may he make prosperous," &c., he asks for

a blessing. (By repeating the third pada) " may he favour us at day and

night, " he asks for a blessing for him (the sacrificer) at day and night.

(By the fourth pada :)" may he let us, " &c., he (also; asks for a blessing.

The Hotar repeats : ya te dhdmdni havisd (1, 91, 19), i. e., " may all

thy qualities which they honour (with prayers and with oblations) become

manifest at (this) sacrifice everywhere ! Enter, Soma ! (our) houses (the

sacrificial hall) as an increaser of property (of cows), as a protector (from

* The Brahmana as well as SSyana refer the conjunctive dgun to Soma -which is

certainly not the case. In his commentary on the Samhita, he refers it justly to Savitar

(see vol. Ill, page 236, ed. M. Miiller). No doubt the verse was originally intended for

Savitar and not for Soma. The whole hymn whence the verse is taken is devoted to

Savitar.

22

evil), as one who gives good children and does not hurt them (in any-

way)."

The words gayasphdna, pratarana, suvirah mean : be an increaser

and protector of our cattle. Durydh means the premises (of the sacrificer)

which are afraid of the king Soma having arrived. When the Hotar

repeats this (last pada of the verse), he does it with a view tC) propitiate

him (Soma). If the Hotar has thus propitiated him (the Soma), he neither

kills the children nor the cattle of the sacrificer.

The Hotar concludes with the verse, addressed to Varuna : imdm

dhiyam siksamdnasya deva (8, 42, 3), i.e., " divine Varuna, instruct

the pupil in understanding, performance and skill. May we ascend

[32] the ship for crossing safely all evil waters and land in safety (on the

other shore)." Soma is in the power of the god Varuna, as long as he is

tied up (in the cloth), ' and goes to the places of the Fragvamsa. Whenreciting this verse, he thus makes the Soma prosper by means of his

own deity (for as liquor he is Vdrurii), and his own metre. ^ The " pupil"

(learner^ is he who sacrifices, for he is learning. By the words " instruct

in understanding, performance, and skill, " he means, teach, Varuna,

strength (and) knowledge. The " ship " is the sacrifice. The ship is of

" good passage." The black goat-skin is the " good passage, " and

speech the ship. By means of this verse the sacrificer thus ascends speech

(as his ship) and sails in it up to the celestial world.

These eight verses which he repeats, are complete in form. What is

complete in form, that is successful in the sacrifice, when the verse

repeated alludes to the ceremony which is being performed.

Of these verses he repeats the first and last thrice ; this makes twelve

(in all). The year consists of twelve months, and Prajapati is the year.

He who has this knowledge succeeds by these verses which reside in

Prajapati. By repeating the first and last verses thrice, he ties the two

end knots of the sacrifice for fastening and tightening it, in order to

prevent it from slipping down.

14

One of the bullocks (which carry the cart on which the king

Soma is seated) is to remain yoked, the other [33] to be

' The Soma stalks are to be tied up in a cloth, when they are brought to the sacri-

ficial compound, the front part of which, including the Ahavaniya, Daksina andGarhapatya

fires is called, Prdgvamia or Prichdna-vathsa.

' This is Tristubh. According to another Sakha, as S§y. says, this metre (very

likely in the shape of a bird, as the Gayatri is said to have assumed) went to heaven to

abstract the Soma, and brought down the Daksina (sacrificial reward), and the internal

concentration of the vital powers (the so-called topaa). See Ait. Brah. 3,25.

23

unyoked. Then they should take down (from the cart) the king (Soma).

Were they to take him down when both are let loose, they would

bring him into the power of the manes (pitarah). Would they do so,

when both are still yoked (to the cart), the sacrificer could not keep what

he is possessed of, nor increase it ; should he have any children, they

would be scattered (everywhere, and consequently be lost for him). Thebullock which is let loose, represents the children who are in the house,

that one which remains yoked, the actions (ceremonies, and worldly pur-

suits). Those sacrificers who take the Soma down, whilst one of the

bullocks is yoked and the other let loose, avail themselves of both

actions, of acquiring property, and keeping what they have acquired.

The Devas and Asuras were fighting in these worlds. They fought

in the eastern direction ; there the Asuras defeated the Devas. They

then fought in the southern direction, the Asuras defeated the Devas

again. They then fought in the western direction, the Asuras defeated

the Devas again.' They fought in the northern direction, the Asuras

defeated the Devas again. They then fought in the north-eastern direc-

tion ^, there the Devas did not sustain defeat. This direction is apardjttd,

i.e., unconquerable. Thence one should do work in this (north-eastern)

direction, and have it done there ; for such one (alone) is able to clear

off his debts.'°

The Devas said, it is on account of our having no king, that the

Asuras defeat us. Let us elect a king. [34] All consented. They elected

Soma their king. Headed by the king Soma, they were victorious in

all directions. He who brings the sacrifice is the king Soma. The Somafaces the eastern direction, when the priests put him (on the cart). Bythis means the sacrificer conquers the eastern direction. The priests

turn the cart round in the southern direction. By this means he conquers

the southern direction. They turn (the cart) towards the west; by this

means he conquers the western direction. When the cart stands in the

northern direction, they take (the Soma) off. By this means he conquers

the northern direction. He who has this knowledge conquers all directions.

15After the king Soma has arrived, the reception offering is pre-

pared. P^or tlie king Soma comes to the premises of the sacrificer

' It is called disdni, i.e., the direction of isdnah, who is feiva.

1° According to the Brahmanical notions, every man born is a debtor. His creditors

are the gods, Risis, the Pitaras, and men. His debt towards the Pitaras or manes, is

cleared off by begetting a son. As long as he has begot no son, he is debtor to the

manes. To clear his debts towards the gods by offering sacrifies to them, he must have

some property. Any act required for the acquisition of anything, should be done in the

north-eastern direction.

24

(as a ^uest). Thence the offering for receiving him as a guest iatithi)

is called Atithya-isti. Its Purodasa is made ready in nine potsherds

(i. e., the rice ball, making up the Purodaj^a iR placed on nine potsherds).

For there are nine vital airs {prdndh). (This offering is made) for making

the vital airs (to the sacrifice) and for making them severally known. It

belongs to Visnu ; for Visnu is the sacrifice. By means of his own

deity and his own metre ^^ he makes the sacrifice successful. For all

metres and Pristhas, ^^ [36] follow the king Soma, when he i<^ bought (as

bis retinue). To all who follow a king (as bis retinue) a reception is given.

When the king Soma has arrived, then they produce fire by friction.

Agni being the animal of the gods, this rite of producing Agni (and

throwing him into another fire; is equivalent to the slaughter of an ox

or a cow which miscarries, which rite is always performe 1 when a king

or another man who deserves high honour " is to be received.

16.

The Adhvaryu (says to the Hotar) : repeat mantras for Agni, who is

being produced by friction.

The Hotar repeats a verse addressed to Savitar : ahhi tvd deva Savitar

(1, 24, 3). They ask : why does he repeat a verse addressed to Savitar

for the Agni, who is being produced ? (The answer is :) Savitar rules over

all productions. Produced ^* (themselves) by Savitar, they (are able) to

produce Agni (by friction).Thence a verse addressed to Savitar is required.

He repeats a verse, addressed to Dydvd-prithivi : maM dyauli pri-

Ihivicha na (4, 56, 1.)

[36] They ask : why does he repeat a verse addressed to Dydvd-prithivt

for Agni. who is being produced (by friction) ? They answer : the gods

" The Anuvakya mantra is, idum Visnur vichakrame (1, 22, 17) and the Yajya,

tad asya priyam abhipdtho (1, 154, 5), See Asval, Sr. S. 4, 5. Of both verses Visnu is the

deity. The metre of the first verse is Qdijatri, that of the second, Tri^\uhh. These two

metres are regarded as the principal ones, comprising all the rest.

• " A Prihtha is a combination of two verses of the Samaveda. Some of the principal

S&mans are in the Tristubh or Gayatri metre. These two metres represent all others.

15 The term is arhat, a word well-known chiefly to the students of Buddhism. Sayana

explains it by " a great Brahman, " or a Brahman (in general). That cows were killed

at the time of receiving a most distinguished guest, is stated in the Smritis. But, as

SSyana observes (which entirely aafrees with the opinions held now-a-days), this custom

belongs to former Yugas (periods of the world). Thence the word : goghna, i e., cow-

killer means in the more ancient Samskrit books " a guest ": (See the commentators on

Panini 3, 4, 73) ; for the reception of a high guest was the death of the cow of the house.

" Sayana explains 'prasuta as " allowed, permitted. " According to his opinion, the

meaning of the sentence is, " having been permitted by Savita to perform this ceremony,

they perform it. " Prasava is then " the permission for performing ceremonies. " But I

doubt whether this opinion is correct.

25

caught him (once), when he was born, between heaven and earth (dydvd-

prithivt) ; since that time he is kept there enclosed (by heaven and earth),

Thence the Hotar repeats a verse addressed to Dydvd-prithivi.

He repeats a triplet of verses addressed to Agni in the Gayatri

—ttietre : tram Agne puskardd adhi (6, 16, 13), when Agni is being pro-

duced. Thus he makes him (Agni) prosper by his own deity (the verses

are addressed to Agni) and his own metre (Gayatri). The words, atharvd

niramanthata, ^^ i.e., the fire-priest produced thee out (of the two wooden

sticks by means of friction), are complete in form.

What is complete in form, (that is) when the verse which is repeated

alludes to the ceremony wrhich is being performed, that is successful in

the sacrifice.

Should Agni not be born (the fire not be produced), or should it

take a long time, then the Rak^ogm ^® verses, which are in the Gayatri

metre are to be repeated : Agne harhsi nyatrinam (10, 118). These (verses)

are intended for destroying the Raksasas (the evil-doers). For the Raksasas

have seized him, if he is not born, or if his birth is delayed.

When Agni is born after the recital of the first or the second (and

so on) of these (Raksogni verses), then the Hotar has to repeat a verse

appropriate to him, who has been born, by containing the term "borij,

"

uta bruvantu jantava (1, 74, 3.)

What is appropriate in the sacrifice, that is successful. He repeats :

d yam hastena khddinam (6, 16, 40).

[37] In this verse occurs the term *' hasta, hand ;" for they rub him

(out of two wooden sticks) by means of their hands. In it there further

occurs : sisur-jdtaj}, i.e., a child born ; for, just as a child, he is first born. The

word na (in na hibhrati of the verse) has with the gods the same meaning

as om (yes) with these (men). He repeats, pra devam deoavitaye (6, 16, 41).

This verse is appropriate for Agni when he is being thrown into the

Ahavaniya fire (after having come out of the two wooden sticks). The

half verse, d sve yondu ni^idatu (which are contained in this verse), i. e,

he may sit in his own house, means, that Agni (the Ahavaniya fire) is

Agni's (who was just born by friction) proper place.

In the verse : jdtam jdtavedasi (Q, 16, 42), the one is jdta (the Agni

produced by friction), the other jdtavedds (the Ahavaniya fire). The

words, priyam si'silha atithim mean, Agni (the new born) is the

beloved guest of the (other) Agni (the Ahavaniya). By the words, syona d

grihapatim, he, the priest, places him at ease (by putting him into his

" They occur in the first verse of the triplet mentioned." Verses calculated to kill the R&ksas who are preventing Agni from being born.

4

26

proper place, the Ahavanlya firo). Agnindgnih samidhyate (1,12, 6) is

appropriate (when the new born Agni has been thrown into the Ahavaniya

fire). In the verse : tvam hyagne agnind vipro vipre^a santsatd (8, 43, 14),

the one vipra (wise) means one Agni, and the other vipra, the other Agni

;

the one san (being, existing) means the one, the other san in (satd) the

other Agni. The words, sakhd sahyd samidhyase (at the end of the verse

quoted) mean, this Agni is the friend of the (other) Agni.

In the verse : tarn marjayanta sukratum (8, 73, 8), the words, sve^u

k^ayem, mean, this Agni is the other Agni's own residence.

With the verse, yajriena yajnam ayajanta (1, 164, 50), he concludes.

By means of the sacrifice (the ideal omnipresent sacrifice) the gods thus

[38] performed (the actual, visible) sacrifice. By having sacrificed Agni

through Agni (having thrown the new born Agni into the Ahavaniya fire),

the gods went to heaven. (In the remaining part of the verse) " these

(producing fire, &c.) were the first rites ; the great ones (the sacrificers)

reached that heaven in which those gods,who formerly performed the

same rites reside "(1, 164, 50), the metres are the sddhyd devds, i.e., the

gods who (formerly) performed. They sacrificed Agni at the beginning

by means of Agni, and went to heaven. There were the Adityas, and

the Angiras. They sacrificed at the beginning Agni by means of Agni

and went to heaven. The offering of the fire (Agni) is that offering

which leads to heaven. Even if the performing priest is no proper

Brahman" (in the strictest sense), or even pronounced to be an ill-reputed

man, this sacrifice nevertheless goes up to the gods, and becomes not

polluted by contagion with a wicked man (as in this case the per-

forming priest is). The oblation (of Agni in the Ahavaniya fire) of him

•who has this knowledge goes up to the gods ; and does not become in-

fected by contagion with a wicked man.

The verses he repeats are thirteen in number ; they are complete in

form. If the form is complete and the verse alludes to the ceremony

which is being performed, then the sacrifice is successful. Of these

[39] verses he repeats the first and the last thrice ; this makes seventeen.

"The term ia the original is, abrdhmanoktu, i.e., who is declared to be no proper

Brahman. According to Say. there are in the Smritis six kinds of men mentioned who are,

strictly speaking, not capable of the Brahmanship, though they are BrShmans by birth,

viz., the servant of a king, a merchant (seller and buyer) ; the bdhuydji, he who performs

many sacrifices (for the sake of gain only) ; the as rdtita-ydjaka, i.e., he who being properly

appointed for the performance of the great (Srauta) sacrifices, performs only the less

important domestic rites {smarta-karmdni) ; the grdmaydji, i.e., he who performs out of

covetousness alone sacrifices for all inhabitants of a village or town qualified or disquali-

fied ; the brahmahandhu, i. e., he who performs the daily religious duties neither before

Bonrise nor sunset.

21

For PrajS,pati is seventeen-fold, comprising such a year as consists of

twelve months and five seasons. Prajapati is the year.

He who has such a knowledge prospers by these verses which reside

in Prajapati. By repeating thrice the first and last verses he ties both

the knots of the sacrifice to fasten and tighten it, and prevent it from

slipping down.17

{The Remaining Rites of the Atithi-i^ti,^^ after the Ceremony of Pro-

ducing Fire hy Friction is finished).

The two Puro-anuvakyas for both portions of melted butter^'

(which are to be offered) are, samidhdgnim duvasyata (8, 44, 1), anddpydyasva sametu (1, 91, 16.) These two verses are complete in form

;

for they contain an allusion to guests.™ When the verse (which is

repeated) alludes to the ceremony which is being performed, then the

form is complete, and (consequently) the sacrifice successful. The verse

(8, 44, 1) alluding to the guest (aiii/it) belongs to Agni, whilst the verse

addressed to Soma (1,91, 16), does not contain the word " guest.*' If there

were a verse addressed to Soma, containing the word " guest," such one

should always be used. But notwithstanding (there being no such verse)

the verse mentioned (1, 91, 16) refers to a guest, for it contains the term" being fattened ;" for, when one feeds a guest C^-OI (well), then he grows

fat, as it were. The Yajya mantra for both, Agni and Soma, commences

with ju^dnah-^^ The Anuvdkya and Yajya mantras (for the principal

offering consisting of Purodasa) are idam Vi^nur^ vichakrame (1, 22, 17)

and tad asya priyam ahhi pdtho (1, 154, 5). Both verses are addressed to

Visnu. Having repeated as Anuvakya a verse with three padas, he uses

as Yajya one consisting of four padas ; thus seven padas are obtained.

For the ceremony of receiving a guest (dtithyam—atithi-i§ti} is the

head of the sacrifice. There are seven vital airs in the head. By this

ceremony the Hotar thus puts the seven vital airs in the head (of the

sacrificer).

The two Samyajya mantras, required at the Svistahrit are : hotdram

chitraratham (10, 1, 5), and pra prdyam agnir (7, 8, 4j. Both verses are

" See the Taittiriya Samhita 1, 2, 10, and Say.'s commentary on it, vol. i., pp. 370—384,

ed. Cowell. Asval. Srduta S. 4, 5.

" These two parts are the so-called chaTc^usi, i.e., eyes of the Isti, which always

precede the principal offering, consisting of Purodasa.

'". In the words of the second pada of samidhcfgnim, \iz., ghritaili bodhaxjata atithinif

refresh the guest with clarified butter drops !

"Ju?aMo agnir djyasya vetti;

jiisdno Soma a;yasya vetu: may Agni pleased, eat the

melted butter, &c.

" The Purodasa is given to Vi^nu who is the chief deity of this I§ti.

28

complete in form ; for in both the word atithP^, a guest (referring to

Agni's reception as a guest) occurs. The success of the sacrifice depends

on the completeness of the form, i.e., that the mantra (which is repeated)

alludes to the ceremony which is being performed. Both Samy.ljyas

(used at the Svistakrit of the Atithi-isti) are in the Tristubh metre, for

getting possession of Indra's powers (for Indra is Tristubh). The cere-

mony ends here with the eating of the sacrificial food,^* The gods having

(once^ rested [41] satisfied with the Atithya-isti ending by the eating of

the sacrificial food (on the part of the sacrificer and the priests', this Isti is

to end with the eating of the sacrificial food (no further ceremonies being

required).

They offer only the Praydjas ^^ at this (Isti), but not the Anuydjas.

The Prayajas, as well as the Anuyajas are the vital airs. The airs

which are in the head are che Prayajas, whilst those in the lower parts

of the body are the Anuyajas. He who should ofi^er the Anuyajas at this

(Is^i) is just like a man who, after having cut off the vital airs residing

in the lower parts of the body), wishes to put them in the head. That

would be superfluity, ^® were all the vital airs, those of the head as

well as those of the lower parts of the body, to be found at the same

place {viz., in the head). If they therefore offer at this (Isti) only the

Prayajas vvithout Anuyajas, then the wish which one entertains at the

offering of the Anuyajas becomes also fulfilled (for the offering of the

Anuy&jas on this occasion would be a mistake).

FOURTH CHAPTER.

(The Pravargya Ceremony})

18.

The sacrifice went away from the gods (saying), I shall not

be your food. The gods said : do not go ; thou alone shalt be our

food. The gods then killed [42] it. • When it had been taken asunder

** In the last pada of the first mantra there occur the words agnifm atithim jandndm,

and also in the last pada of the second the words daivyo atithih, the heavenly guest.'* That is to say, the ceremonies, which in the usual course of the Isti follow the

eating of the sacrificial food, such as the Anuyajas, the Suktavdk, SanyiivdK, Patmaarhydfaand Samsthita Japa, are left out on the occasion of the Atitliya-isti.

" They precede the principal offering, which consists of Puroddsa." This is a mistake in the sacrifice which is to be propitiated.

' The Pravargya ceremony lasts for three days, and is always performed twice a day,

in the forenoon and afternoon. It precedes the animal and Soma sacrifices. For withouthaving undergone it, no one is allowed to take part in the solemn Soma feast prepared tot

the gods. It is a preparatory rite, just as the Dfkfta, and is intended for providingthe sacrificer with a heavenly body, with which alone he is permitted to enter theresidence of the gods. That the gods do not receive mortals at their residence when

29

(cut into pieces) by them, it was found not to be sufficient (to satisfy

their appetiteV The gods said : this sacrifice after having been taken

asunder, will certainly not be sufficient for us. Well, let us dress

(and fill up) this sacrifice. After having dressed it, they said to the

Asvins, cure this sacrifice ; for the An^vins are the two physicians of the gods,

they are the two Adhvaryus ^ [431 (sacred cooks). Thence two Adhvar-

yu priests provide for all the implements required for the Pravargya

vessel (gharma). After having done so, they say, " Brahma !^ we shall

perform the Pravargya ceremony. Hotar ! repeat the appropriate mantras!"

arriving in tiieir very bodies, one may learn from tlie amusing story of the king Trisunku,

as reported in tlie Ramayana (1, 57-60). For tlie performance of this important

ceremony extensive preparations are to be made by the Adhvaryu and his assistant,

the Pratiprasthatar. All the vessels and implements required are brought to the spot

and placed at the left side of the Odrhapatya fire. The chief implements are : an

earthen vessel of peculiar form, called Malidvira or gharma {i.e., heat, or heated

substance, for it is to be heated), a seat {dsandi) to sit on, tveo wooden pieces for lifting

the Mdhdvira pot (called sapha), two shovels for charcoal {dliristi), one very large

wooden spoon (Upaymani) from which the sacrificer drinks milk (this forms ^^art of

the ceremony), three fans (dhavitra), six shavings from the Udumbara tree as fuel,

thirteen sticks, to be laid round the Mah5,vira vessel (paridhi), two metal blades, one of

gold and one of silver (called SMuarjiarojatdu rMfcm«u). A cow and a female sheep are

to be kept in readiness. Two bunches of kus'a grass are prepared, and tied in the

midst. They are called Veda, and resemble very much the Baresma (Barsom) of the

Parsis, which is also tied together by means of a reed {aiivycionhanem)

.

The Mahavira is first put on the Vedi. Then the Adhvaryu makes a circle of

clay, in which afterwards the Mahdvira is put. This ring is called khara, i.e., ass, for

earth is always carried on the back of donkeys to the sacrificial compound. After the

priests have repeated the mantras required for propitiation {sdnti) namo vdche, &c.,

the Mahavira is taken from the Vedi and placed in that earthen ring (khara). Woodensticks are put around it along with burning coals, and also fire is put in the khara

just below the Mah3,vira, in order to make it hot. The fire is blown by three little

fans which serve as bellows. The silver blade is put below, the gold blade above the

Mahavira. Whilst the empty vessel is being heated, the Hotar repeats the first series

of mantras, called the pi'irva patala. After the vessel has been made quite hot, it is

lifted up by means of the two fciaphas. The cow then is called, tied by the Adhvaryuwith a cord, and milked. The milk is put on the left side of the Vedi, and then under

recital of the mantra, « dasai'hir, poured into the Mahavira. Thenthe'milk of a goat whose

kid is dead is taken, and mixed with that of the cow in the vessel. After this has beeta

done, the contents of the Mahavira are thrown into the Ahavaniya fire. The sacrificer

drinks milk from a large wooden spoon (Upayamani) which has been first swelled

by the Adhvaryu. The second series of mantras, the so-called uttaru patala, is repeated

when the cow is milked and her milk poured into the Mahavira. The whole ceremony has

been witnessed by me.

' Viz., the properly so-called Adhvaryu with his constant assistant Pratiprasthdtd.

' The Brahma priests, i.e., the president of the sacrifice, is here informed, that the

priests are going to perform the Pravargya ceremony. The Hotar receives at the

same time orders to repeat the appropriate mantras. The ictimation to the Brahmapriest aa well as the order to the Hotar are given by the Adhvaryu and the Prati'

prusthdtar, called the two Adhvaryus.

19.

The Hotar begins with hrahma jajn^nam prathamam (Vaj.

S. 13, 5. A^val. S. S 4, 6), In this mantra Brahma is Brihaspati (the

teacher of the gods) ; by means of Brahma {i.e., the Brahmans) the

Hotar thus cures the Pravargya man (the mystical personage, called

" sacrifice " which had been torn to pieces by the gods). By repeating

the mantra, iyam pitre rdstri (Asval. S. S. 4, 6), the Hotar puts speech

in the Pravargya man ; for by rdi^tH, i.e., queen, speech is to be under-

stood.

The verse, mahdn mahi astahhdyad (A^val. S. S. 4, 6), is addressed

to Brahmanaspati. Brahma is Brihaspati ; by means of Brahma the

priest thus cures the Pravargya man.

[44] The verse addressed to Savitar is, ahhi tyam devam

savitdram (Vaj. S. 4, 25. A^val. S. S. 4, 6). Savitar is the vital air;

thus the Hotar puts the vital air in this Pravargya man.

By the verse, samsidasva mahdn asi (1, 36, 9), they make him (the

Pravargya man) sit down.*

The verse, arhjanti yam prathayanto (5, 43, 7), is appropriate to

the ceremony of anointing (the Pravargya vessel with melted butter).

What is appropriate in the sacrifice, that is successful.

Of the following mantras, patangam ahtamasurasya (10, 177, 1),

yo nn sanutyu ahhiddsad (6, 5, 4), hhavd no agne sumand upetau (3, 18, 1),

the first as well as the second verse ^ are appropriate.

The five verses required for killing the Raksas, commence with,

hfiriii^va pdjah prasitim (4, 4, 1-5).

Now follow four single verses * '

Pari tvd girvario gira (1, 10, 12)

;

Adhi dvayor adadhd ukthyam (1, 83, 3)

;

^ukram te anyad yajatam (6, 58, 1)

;

Apasyan gopdm anipadyamdnam (10, 177, 3).

All these verses (if counted) number to twenty, one. This (sacrificial)

man is twenty-one fold ; for he has ten fingers on his hands and ten

* The Adhvaryus put the Pravargya vessel, the so-called Mdhdvira, ia an earthen

ring, called Khara.

* That is to say : of the three mantras mentioned, always that one -which

immediately follows them in the Samhita, is to be repeated along with them. For

instance, of 10,177,1 (patangam aktam, «&c.), is the 2nd verse, to be also repeated.

' Ekapdtinyah. An ekapdtini is such a mantra which is taken single, and not followed

by any other verse which comes immediately after it in the SamhitS. The term is

here used to mark a distinction between : dve, i.e., two verses and pamcha, i.e., five

verses, which follow one another in the Samhita,

31

on his feet, and the soul is reckoned as the twenty-first. He (thus)

prepares the soul as the twenty-first (part).

20.

[451 (Now follow) nine Pavamani-verses (dedicated to the purifica-

tion of the Soma juice) beginning with, srakve drapsasya dhamatah

(9, 73, 1). There are nine vital airs. By repeating these (verses), the

Hotar puts the vital airs in him (the Pravargya man). (Now he repeats)

ayam vena's chodayat ^ (10, 123, 1). (When repeating this mantra, the

Hotar points, when pronouncing the word ayam, i.e., this, to the navel).

" This " (the navel) is meant by venas ; for some vital airs are circulat-

ing {venanti) above the navel, others below it. On account of this vital

air (the life) taking its origin from the navel, venas (circulation, from

ven to circulate) means " navel." By repeating this mantra, the Hotar

puts life in this (Pravargya man).

(Now he repeats the (verses), pavitram te vitatam (9, 83, 1), tapash

pavitram vitatam (9, 83, 2), and viyat pavitram dhi§and atanvata.

On account of their containing the word " pavitram " (pure), the vital

airs are purified (when these mantras are recited over them). These

are the vital airs of the lower part of the body presiding over the semen,

urine, and excrements. (By repeating these three verses) he puts these

vital airs in this (Pravargya man).

21.

(He now repeats) a hymn, addressed to Brahmanaspati. * Qandndm

tvd ganapatim havdmahe (2, 23) Brahma is Brihaspati ; by means of

Brahma he thus cures him (the sacrificial man, who had been torn to

pieces). The verses beginning with prathascha L461 yasya saprathascha

ndma (10, 181, 1-3) are the three Gharmatanu^ mantras ; by repeating

them the Hotar provides the Pravargya man with a body, and a form.

(For in the fourth pada of the first of these verses), there is said :" Vasia-

tha brought the Rathantara Sama," and (in the last half verse of the

second Gharmatanu mantra is said), " Bharadvaja made the Brihat

Sama out of Agni." ^ By repeating these mantras, the Hotar provides*

the Pravargya man with the Rathantara and Brihat-Samans (required

for its prosperity).

'According to Sdyana this verse is taken from another Saft?id.

' In the ?rd pada of the first verse, the name " brahmanaspati " is mentioned.* This means, those mantras the recital of which is calculated to give the new body,

which is to be made in the Pravargya vessel (the Gharma), the proper shape.'" The Risi of the Rathantara Sama : ahhi tvd siira nonumah (7, 32, 22.) is Vasistha,

and that of the Brihat Sama : tvdm iddhi liavamahe (6, 46, 1.) is Bharadvflja.

32

(By repeating) three verses (of the hymn) apasyan tvd manasa

chekitdnam (10, 183, 1), the Risi of which is Prajdvdn, the eon of

Prajdpati (the Lord of creatures), he provides him with offspring. ^^

<Now the Hotar repeats) nine verses in different metres, commencingwith kd rddhad dhotrd (1, 120, 1-9).

(These different metres represent the difference in magnitude and

expansion of the extremities of the belly of the sacrificial man). For

the extremities of the (mystical) sacrificial body (to be restored by

means of the Pravargya ceremony) vary as to magnitude and largeness;

Bome are rather thin, others are rather big.

Thence are verses of various metres required (for the verses repre-

sent the extremities of the bodj^). By means of these verses (the Risi)

Kak^ivdn [47] went to the beloved residence of th? Arfvins. He conquered

the highest heaven. He who has this knowledge goes up to the beloved

house of the Ativins, and conquers the highest heaven.

(Now he repeats) the hymn : Abhdty agnir usasdm (5, 76.) The words :

pipivdmsam asvind gharmam achha (the fourth pada of the first verse

of the hymn mentioned) are appropriate " to the ceremony. What is

appropriate at the sacrifice, tbt.t is successful. This hymn is in the

Tristubh metre, for Tristubh is strength ; by this means he puts strength

in this (Pravargya man.)

He repeats the hymn : grdvaneva tud id artham jarethe (2, 39). In

this hymn there being expressions like, aksi iva " as the eyes "(2, 39, 5),

harmviva "as two ears," ndsa iva " as a nose "(2, 39, 6), he puts in this

way, by enumerating the limbs of the body, the senses in this (Pra-

vargya man.) This hymn is in the Tristubh metre ; for Tristubh

is strength. In this way he puts strength in this (Pravargya man.)

He repeats thehjmn: ile dydvdprithivi {1, 112). (The words in the

second pada '•) gharmam siirucham are appropriate." This hymn is in

the Jagati metre ; cattle is of the same (Jagatt) nature. Thus he pro-

vides this (Pravargya man) with cattle. By the words :" what assistance

you (Asivina) have rendered such and such a one " (which occur in every

verse of the hymn mentioned), he provides this (Pravargya man) with

all those wishes (and their fulfilment) which the Asvins in this hymn are

said to have deemed proper to fulfil.

[48] In repeating this hymn, the priest thus makes this (Pravargya

man) thrive by means of those desires (including their satisfaction).

'^ The Hotar when repeating the first of these verses, looks at the sacrificer, when

repeating the second, at the sacrificer's wife, when the third, at himself.

" The word " gliarma," which is a name of the Pravargya vessel, is mentioDed in it.

" For the word " glmrma " (the Pravargya vessel) is mentioned in it.

33

He repeats the ruchitavati, i.e., the verse whose characteristic the

word ** ruch," to shine, is: arAruchad u^asalji, prisnir (9,83, 3). In'

this way he provides this (Pravargya man) with splendour.

With the verse, dyuhhir aktuhhilj, paripdtam (1, 112, 25), he con-

cludes (the ceremony). (In repeating this verse, the words of which)

ari§tehliir prithivi uta dyduh (contain a prayer for prosperity) he makes

thus this Pravargya man thrive, granting him all that is wished for

(in the verse mentioned). Now is (completed) the first part of the

mantra collection (required at the Pravargya ceremony).

22.

The second part of the mantra collection ^* (required at the Pravargya

ceremony) is as follows :

—

/.

1, Upahvaye sudughdm dhenum (1, 164, 26),

2, Eithkriiivati vasupatnt (1, 164, 27).

3, Abhi tvd deva Sauitah (1, 24, 3).

4, Sami vatsann amdtrihhif} (9, 104, 2).

5, Sariivatsa iva mdtribhih (9, 105, 2).

6, Yaste stanah sa'sayo U, 164, 49).

7, Gaur amimed anuvatsam (1, 164, 2S).

8, Namased upasidatam (9, 11, 6).

9, Samjdndnd upasidan (1, 72, 5),

10, Adasahhir (8, 61, 8).

11, Duhanti saptdikdn (8, 61, 7).

12, Samiddho Agnir Asvind {Asval. 4, 7).

I[49] 13, Samiddho Agnir v^i^a^d [Asval. 4, 7).

14, Tadu prayak^atamam (1, 62, 6).

15, Atmanvam nabho duhyate (9, 74, 4).

16, Utti^tha Bralimamspate (1, 40, 1).

17, Adhukqat pipyusim isam (8, 61, 16).

18, Upadrava payasd {Asval, 4, 7).

19, Asute simchata sriyam 8, 61, 13).

20, Aniinam asvinor (8, 9, 7).

21, Samutye mahatir apdh (8, 7, 22).

These twenty-one verses are appropriate. What is appropriate at a

sacrifice, that is successful.

^* During the recital of the first part of the Pravargya mantras, the vessel had been

made only hot ; now milk, butter, &c., are to be poured into it. A cow is brought to the

spot, which is to be milked by the Adhvaryu. To this ceremony the first mantra of the

second part, '• I call the cow yielding good milk," refers.

5

3*

The Hotar, when standing behind (the others)," repeats ud u sya

devaj} Savitd hiranyayd (6, 71, 1). When going forward, he repeats,

praitu Brahmariaspati (1, 40, 3.) "When looking at the Khara (the

earthen ring, in which the Pravargya vessel is placed), he repeats:

Gandharva itthd (9, 83, 4). When repeating nake swparvLam upa yat

{9, 85, 11), he takes his seat. By the two mantras, tapto vdrh gharmo

nahsati svahotd (Atharv. 7, 73, 5. K^v. 4, 7), and uhhd pibatam{l, 46, 15),

the Hotar sacrifices to the forenoon (the deity of the forenoon). After

the formula : Agni eat ! he pronounces Vau^at ! which is in lieu of the

Svi§tahrit,

By the mantras, yad usriyasu svdhutam (Atharv. 7, 73, 4. Asv. 4, 7.),

and asya ptbatam Asvind (8, 5, 14), he sacrifices for the afternoon. After

the formula, Agni eat ! he pronounces Vausat ! which is in lieu of the

Svistakrit. They take, for making Svistakrit, parts of three offerings,

viz., Soma juice (contained in the stalks), the things thrown into the Pra-

vargya vessel (milk, butter, etc.), and hot wheys. When the Hotar (after

having repeated the two mantras, above mentioned, along with the

formula, E^OJ Agni eat !) pronounces the formula Vausat ! then thus the

omission of " Agni Svistakrit " is replaced."

The Brahma priest mutters (makes j(Xpa\ dsa dah^indsad (A^v. 4, 7.)

(After the offering has been given to the fire) the Hotar repeats the

following (seven) verses : svdhdhritah suchir deve^u (Atharv. 7, 73, 3.

Xiw 4, 7.); samudrdd xtrmim udiyarti veno (10, 123, 2]; drapsah samudram

abhi (10, 123, 8) ; sakhe sahlidyam (4, 1, 3) ; -drdliva u §u i^a (1, 36, 13) ;

itrdhvo nah pdhi (1, 36, 14) ; tain ghem itthd (8, 58, 17). These verses are

appropriate. What is appropriate at the sacrifice, that is successful.

By the mantra, pdvaka soche tava (3, 2, 6), the Hotar wants to eat.

When eating it, he says :" Let us eat the (remainder of the) offering

which has been offered, of the sweet offering which has been thrown

into the most brightly blazing (indratama) fire ! (Let us eat) of thee, Odivine gharma (the contents of the Pravargya vessel) which art full of

honey, full of sap, full of food, and quite hot {afigirasvat" ). Praise to

thee (0 gharma !) ; do me no harm !"

When the Pravargya vessel is put down, then the Hotar repeats these

two mantras, syeno na yonim sadanam (9, 71, 6), and dyasmin sapta Vasava]}

" He stands behind the other priests, when the Pravargya vessel is taken away," Anantar-iti means " what has not gone into " = what is omitted.

" The word certainly has here no reference to the Angiras, the celebrated l^isis.

One ot the characteristics of the Gharma food is that it is very hot. This is expressed

bore. Aiigiras had no doubt originally the same meaning as aiigdra.

I 35

(A^val. 4, 7). In whatever (part of the) day (forenoon or afternoon), they

are about to take off (the Pravargya vessel from its place), he repeats the

mantra, havir havi^mo mahi (9, 83, 5). With the verse, sHyavasad hhaga-'

vati (1, 164, 40), he concludes (the ceremony).

£51J The Gharma (ceremony) represents the cohabitation of th©

gods. The Gharma vessel is the penis ; the two handles (placed underneath,

to lift it) are the two testicles, the Upayamani^* the thighs. The milk (ia

the vessel) is the seed. This seed (in the shape of milk) is poured into

Agni as the womb of the gods for production. For Agni is the womb of

the gods.

He who knowing this, eacrijSces according to this rite {yajnakratn\ is

born (anew) from the womb of Agni and the offerings, and participates in

the nature of the Rik, Yajus, and Saman, the Veda" (sacred knowledge),

the Brahma (sacred element), and immortality, and is absorbed ia the

deity.

23.(Upasad.)

The Devas and Asuras were fighting in these worlds. The Asuras

made these worlds fortified castles, just as the strongest and most powerful

(kings) do. Thus they made the earth an iron castle, the air a silver, th©

sky a golden castle, Thus they made these worlds castles. The Devas

said, these Asuras have made these worlds castles ; let us thus make other

worlds in opposition to these castles. They made out of the earth in

opposition (to the iron castle of the Asuras) a sitting-room*" {sadas), out

[52} of the air a fire-place {dgnidhriya), and out of the sky two repositories

for food (havirdhdna). Such they made these worlds in opposition to the

castles (into which the three worlds had been transformed by the Asuras).

The gods said, Let us perform the burnt offerings called Upasads** {i.e^,

besieging). For, by means of an upasad, i.e., besieging, they conquer a

large (fortified) town. Thus they did. When they performed the first

Upasad, they drove by it them (the Asuras) out from this world (the eaxtbX

" A large wooden spoon, from which the sacrificer drinks milk.

^'Sayana here understands by Veda the Atharvaveda^ or all th© Vedas eollecfciveljr.

Brahma is according to him Eiranyagnrbha {the unWersed soul), and amrita the supreme

soul. But it is very doubtful whether these interpretations are right. By "-Veda"

certainly the Atharva Veda cannot be meant ; for it was not lecognized; as a sacred book

at the time of tb e composition of the Brahmanas.

'" A place near the so-called Uttard Vedi which is outside that one appropriated for

the performance of the Istis. The latter place is called Prdchina vamia. This sadas is

the sitting-room for the king Soma, after his removal from the Prdchina vanisa.

'1 There is observable throughout this chapter a pun betweea the two meanings

of upasad "siege," and, a certain ceremony.

S8

By the performance of the second, they drove them out of the air, and by

ihe performance of the third, out of the sky. Thus they were driven out

of these worlds. The Asuras driven out of these (three) worlds, repaired

to the Ritus (seasons). The gods said, Let us perform the Upasads.

•Thus they did.

These Upasads being three, they performed each twice;

(thus) they

became six. There are six Ritus (seasons); thus they drove them Cthe

Aaurasj out of the Ritus. The Asuras driven out of the Ritus, repaired

to the months. The Devas said, Let us perform the Upasads. Thus they

did. The Upasads being six. Let us perform each twice, that makes

twelve. There are twelve months. They drove them out of the months.

The Asuras driven out of the months repaired to the half-months. The

Pevas said, Let us perform the Upasads. Thus they did. The Upasads

being twelve, they performed each twice : that makes twenty-four. There

are twenty-four half-months. They turned them (the Asuras) out of the

half-months. The Asuras, turned out of [53] the half-months, repaired

to Day and Night (ahordtra). The Devas said, Let us perform the

Upasads. Thus they did. By means of the Upasad which they per-

formed for the first part of the day, they turned them out of day,

and by means of that which they performed for the second part of the

.day, they turned them out of night. Thus they disappeared from both

day and night. Thence the first Upasad is to be performed during

the first part of the day, and the second, during the second part. Bydoing so, the sacrificer leaves only so much space to his enemy (as there

is between the junction of day and night.)

24.

The Upasads are the goddesses of victory {jitayaly). For, by means

of them, the gods gained a complete victory, destroying all their enemies.

He who has such a knowledge, gains a victory, destroying all his enemies.

All the victories which the gods gained in these (three) worlds, or in the

Ritus (seasons), or in the months, or the half-months, or in day and night,

will he (also) gain who has such a knowledge.

{The Tdmtnaptram " ceremony, or solemn oath taken hy the priests.)

The Devas were afraid, surmising the Asuras might become aware of

their being disunited, and seize [54] their reign. They marched out in

" The TfinQnaptram ceremony which is alluded to and commented on in this para-

graph, is to take place immediately after the Atithya is^i is finished, and not, as it

might appear from this passage, after the Upasad. It is a solemn oath taken by the

sacrificer and all the officiating priests pledging themselves mutually not to injure oneanother. It is chiefly considered as a safeguard for the sacrificer who is, as it were,entirely given up to the hands of the priests.. They are believed to have the power ot

37

several divisions and deliberated. Agni marclied out with the Vaeus, and

deliberated. Indra did so with the Rudras ; Varuna with the Adityas ; and

Brihaspati with the Visve Uevas. Thus all, having severally marched out,

deliberated. They said, " Well, let us put these our dearest bodies ^^ in

the house of Varuna, the king, (i.«., water) ; he among us who should, out

of greediness, transgress this (oath, not to do anything which might

injure the sacrificer), he shall no more be joined with them." ^^

[55] They put their bodies in the house of Varuna. This putting

of their bodies in the house of Varuna, the king, became their

Tdvt'inaptram (joining of bodies). Thence they say : none of those joined

together by the tdnunaptram ceremony is to be injured. Thence

the Asuras could not conquer their (the gods') empire (for they all had

been made inviolable by this ceremony).

25.

The Atithya-isti is the very head of the sacrifice (the sacrificial

destroying him, or cheating him out of what he is sacrificing for, by not performing the

ceremonies required in the proper, but in a wrong, way. This oath is taken in the

following way : The Adhvaryu takes one of the large sacrificial spoons, called Dhriivd,

and puts melted butter in it. He then takes a vessel (Kai'nsd, a goblet) into which, after

having placed it on the Vedi, he puts by means of a Sruva the melted butter contained

in the Dhruva. He puts five times the Sruva in the Dhruvd, and each time after a piece

of melted butter having been taken out, a, Yapis (sacrificial formula) is repeated, via :

dpataye tvd grihndmi; paripataye tvd grihndmi ; tdiii'tnaptre tvd grih<jidmi ; sdkvardya

tvd grihndmi ; sakmann o^isfMya tvdgi'ihndmi (see Black Yajurveda 1, 2, 10, 2. ; Vajasaneya-

Samh. 5, 5, where grihndmi and tvd are only put once). All priests with the sacrificer

now touch the vessel (Kamsa) in which the ajya or melted butter thus taken out of the

Dhruva had been put. They may touch, however, the d/'ya (melted bixtter) by means of

a stalk of Kusa grass. When touching the butter, they all repeat the formula :

anddhristam asi, &c. (Bl. Y. 1, 2, 10, 2.) " thou art inviolable." All the seven Hotars

then put their hands in the madanti, a copper vessel, which is filled with water. This

latter ceremony, only performed by the Hotars, is regarded as the symbolical deposition

of the priests ' own bodies in the " house of Varuna, " which is only a poetical expression

for the copper vessel filled with water.

As to the name tdnunaptram, one is induced to refer it to tanunapdt, a name of Agni,

by which he is invoked in the Prayajas and which occurs along with others at this very

ceremony. But I doubt whether the name tdnilnaptram has here anything to do with

Agni tanunapdt. The latter word means only one's own son, or one's own relative. By

taking this solemn oath, the sacrificer and the ofliciating priests come as it werenoti*

the closest contact with one another, bound by ties as strong as family ties. The term,

therefore, means only : contracting of the closest relationship, brotherhood.

" Say. understands by this expression " wife and children." But this inter-

pretation is doubtful to me.

^* This is the formula of the oath, which is very ancient in language, as the forms :

Sanigacchatdi, 3rd pers. sing., conjunct., middle voice, and, Wuiviihdd, conjunct, of the

aorist, clearly prove.

38

personage) ; the Upasads are his neck. The two stalks of K\i4a. grass

(held by the Hotar) are of the same length ; for head and neck are eqnal.

The gods made the Upasads as an arrow (the upasad ceremony

served them as an arrow) ; Agni was its shaft, Soma its steel, Visnu its

point, and Varuna its feathers. The gods holding this arrow represented

by the Ajya (at the Upasad ceremony) discharged it, and, breaking with

it the castles of the A suras, entered them. For these (deities, Agni and

BO on) are in the Ajya offering. At first ho (the sacrificer) undergoes the

religious ceremony of drinking (milk) coming from fouj nipples (o£

the cow), ^^for the arrow in the Upasads consists of four parts, viz., shaft,

steel, point, and feathers. He (subsequently) undergoes the religious

ceremony of drinking what comes from three nipples. For the arrow in

the Upasads consists of three parts, viz., shaft, steel, and point. He under-

goes the religious ceremony of drinking what comes from two nipples.

For the arrow in the Upasads consists of two parts, viz., shaft and point.

He undergoes the religious ceremony of drinking what comes from one

nipple (alone). For, in the Upasads, there is only " one " arrow

mentioned (as [56] a unit). By means of one alone {i.e., by co-operation

of all its parts) effect is produced. The worlds which are above are ex-

tended^^ and those which are below, contracted. The priest (in per-

forming this ceremony) commences by that number of nipples (four)

which represents the larger worlds, and proceeds to those which represent

the smaller ones." (That is done) for conquering these worlds.

(Now the Sdmidheni verses for the forenoon and afternoon Upasad

ceremonies are inentioned).^^

Opasadydya mUhushe (7, 15, 1-3), Imam me Agne samidham (2, &,

1-3). Three Samidheni verses are to be repeated each time (the first set

in the forenoon and the second in the afternoon). They are complete in

form. When the form is complete, and the verse which is recited alludes,

to the ceremony which is being performed, then the sacrifice is successful.

For Anuvdkyds and Ydjyds, Jaghnivati verses (such verses, as con-

tain derivatives of the root han to kill) ought to be used. These are

:

agnir vritrdni jamghanat (6, 16, 34) ;ya agra iva saryahd (6, 16, 39) ;

" See Black Yajurveda, ed. Cowell, 1, p. 400.

" The highest world is Satyaloka which is the largest of all ; Dyuloka is smaller ;

Antarik'^a loka and Blutrloka are successively smaller still.

" That is to say, he milks on the first day four nipples, on the second three, and on

the third two and one.

'^ After some prelimiuary remarks on the importance and signification of the Upasad

ceremony, the author goes on to set forth the duties of the Hotar when performing tho^

Upasad, which has all the characteristics of a common Isti.

39

tt>afhfsomasi8atpatili{lyQ\,5)\ gayasphS,no amivaha (1, 91, 12.); idam

Vi§riur vichakrame (1, 22, 17.) ; tririi padd viehakrame (1, 22, 8).*'

This is the order for the forenoon ceremony). For the afternoon cere-

mony he inverts the order of these verses (so as to make the Yajya of

[^57} the forenoon Anuvakya in the afternoon, and vice versa). By means

of these Upasads the Devas defeated (the Asuras), and, breaking down their

castles, entered them.

In performing the Upasad ceremony he should use verses in the same

metre (for all the Ahutis), not such ones as are in different metres. AVhen

the Hotar uses different metres, then he produces the king's evil on the

necks (of the sacrificers). Thus the Hotar has it in his power to produce

diseases. Thence the mantras (for the chief deities at the Upasad i§ti)

should be always of the same metre, not of different metres.

Updvih, the son of Janasrutd, said in a Brahmanam about the Upasads,

as follows :" From this reason (on account of the Upasads) the face of an

ugly-looking Srotriya makes upon the eye of an observer the distinct im-

pression, as if it were very full, and he like a person who is in the habit

of singing." He said so, for the Upasad offerings, consisting of melted

butter, appear on the throat as a face put over it.)

26.

(Neither Prayajas nor Anuydjas are to he used at the Upasad I§ti).

The Prayajas as well as the Anuydjas are the armour of the gods. (The

Upasad isti) is to be performed without both, in order to sharpen the

arrow for preventing it from recoiling.

The Hotar repeats the mantras (at this occasion) only after having

overstepped (the boundary between the Vedi and Ahavanlya fire on all

sides^"), in order to supervene the sacrifice, and prevent it from going.

[58] They (the divines) say : it is, as it were, a cruel act, when they

perform ceremony of (touching) the melted butter (the Taniinapatram)

near the king Soma.^^ The reason is, that Indra, using melted butter

as his thunderbolt, killed Vj-itra. In order to compensate the king

Soma for any injury he might have received from the performance of the

Tanunaptram ceremony in his presence) they sprinkle the king (Soma)

*' The respective deities of these AnuvakySs and Yajyas are : Agni, Soma, and Visnu.*' In most ceremonies he oversteps this boundary only towards the south. But at the

Upasad ceremony it is done on all sides.

" The vessel, containing the Ajya which is to be tonched by all the priests and the

sacrificer, in order to bind them together by a solemn oath, is placed over the Soma plant

•which is lying on the Vedi. To pat anything on the king Soma, is regarded as a cruel

treatment which is to be atoned for. Soma is to be pacified by sprinkling with water,

which ceremony is called dpydyanam—Soma prayoga.

40 ' •

with water (whilst the following mantra is repeated) : arhsur aihiu^te

deva Soma (Taitt. 1, 2, 11, 2). When they perform this ceremony near

him (Soma), which is, as it were, a cruel treatment of him, then they (sdb-

sequently) make him (Soma) by this (sprinkling of water) fat (when lying)

on her (the Vedi), and make him grow.

The king Soma is the fruit of heaven and earth. When repeating

the words ; esta r^yah, ^^ &c,, they (the Hotri priests) throw the two bun-

dles of kujia grass (held in their hands, in the southern corner of the Vedi),

and put their right hands ever their left ones'' (to cover the ku^a grass).

By making a bow to " heaven and earth " (which are represented by

thqse two bundles of kurfa grass) they make them both grow.

[59] FIFTH CHAPTER.{The Ceremonies of carrying the Fire, Soma, and the Offerings from

their Places in the Prdchhia-vamsa to the Uttard Vedi.)

27.

The king Soma lived among the Gandharvas. The Gods and Risis

deliberated, as to how the king might be induced to return to them. Vdch

(the goddess of speech) said, the Gandharvas lust after women. I (there-

fore) shall transform myself into a woman, and then you sell me to them

(in exchange for Soma).^ The gods answered: " No ! how may we live

without thee ? She said, sell me unto them ; if you should want me, I

shall return to you." Thus they did. In the disguise of a big naked wo-

man she was sold (by the gods to the Gandharvas) in exchange for Soma.

In imitation (of this precedent) they drive away an immaculate cow of one

year's age, being the price^ at which they purchase the king Soma. She

(this cow) may, however, be rebought' ; for Vdch (whom this cow, for'

which the Soma is bought, represents) returned to the gods. Thence the

mantras (after Soma has been bought) are to be repeated with a low

voice. After Soma has been bought, Vach is with the Gandharvas ; but

she retuns as soon as the ceremony of the Agnipranayana is performed.

" These words follow the mantra mentioned above : amsur afnsiiste, &c. (Taitt.

Samh. 1, 2, 11, 1. ; but the text differs a little from that in our Br4hmapam).*• The term used is : prastarenihnavate, literally, ho conceals the two bundles of

kusa grass. The concealment is done in the manner expressed in the translation, as I my-

self have witnessed it.

'This is the meaning of the verb pa ti, which appears to be related to the Latin

pigmis, pawn.

2 Instead of giving a cow, the sacrificer pays the price of a cow in money to the

Brahman who brings him the Soma. To sell Soma is regarded as very disreputable, The

seller is not admitted to the sacrificial compound, nor invited to the great dinner which

the sacrificer must give to Brahmans at the end of the sacrifice.

* As a rule, the cows given in Daksiaa, cannot be rebought by the giver.

41

28.

t60]| The Agni-prauayana, I.e., Ceremony of Carrying the Sacrificial

Fire to the Altar destined for the Animal and Soma Sacrifices.^

The Adhvaryu orders ( the Hotar ), when the sacrificial fire is

to be carried (to the Uttara Vedi), to repeat mantras appropriate (to the

ceremony).

(He repeats :) pra devam devyd (10, 176,2). If the sacrificer boaBrahman, he ought to repeat a verse in the Gayatri metre ; for the Brah-

man belongs to the Gayatri metre (has its nature). The Gayatri is beauty

and acquisition of sacred knowledge. (This metre) makes him the fsacrifi-

cer) thus prosper by means of the beauty and sacred knowledge (which is

contained in it).

If the sacrificer be a Ksattriya, he should repeat a Tristubh, vi^.—imavi make vidafhydya (3, 54, 1). For the Ksattriya belongs to the

Tristubh (has its nature). Tristubh is strength, sharpness of senses

and power. By repeating thus a Tristubh, the Tlotar makes him (the

sacrificer of the Ksattriya caste) prosper through the strength, sharpness

of sense and power (contained in the Tristubh). By the words of the

second pada of the verse mentioned) : sascatkritva tdydya prajahhriir, i.e.,

"they brought to hioi who is to be praised always (Agui), the Hotar brings

the sacrificer at the head of his (the sacrificer's) family. By the second

half verse, srinotu no damyehhir, &c., i.e., may Agni hear us with the hosts

(the flames) posted in his house; may he, the imperishable, hear (us) with

his hosts in heaven ! (the Hotar effects that). Agni shines in the house of

the sacrificer till the end of his life (i.e., he is always protected by him).

If the sacrificer be a Vaii^ya, the Hotar should repeat a verse in the

Jagati metre, viz :—ayam iha prathomo [61] (4, 7, 1). For the

Vaisya belongs to the Jagati : cattle is of the same (Jagati)

nature. Thus he makes him prosper by means of cattle

(provides him with it). In its fourth pada vane^u, &c., the word vise

(VaisSya) is mentioned. This is appropriate. What is appropriate, that

is successful in the sacrifice.

When repeating the verse : ayarh u ?ya pra devayur (10, 176, 3),

which is in the Anu&tubh metre, the Hotar sends forth speech {i.e , he

repeats for the first time, this mantra, with a loud voice again, after having

only inaudibly muttered some of the preceding ones). For the Anustuhh

metre is speech. By repeating (an Auustubh), he thus sends forth

speech in speech. By the words ayam u sya he expresses the following

sentence : I who formerly was living among the Gandharvas have come.'*

* The author of the Brahmanam tries to find iu the words ayaih u jj/a of the mantra.

6

42

By the verse : ayam agnir urusyati, &c. (10, 176, 4) i.e., " this Agni

makes (us) fearless by dint of his immortal nature, aa it were," the Hotar

provides him (the sacrificer) with immortality. (The second half of this

verse), sahasaa chit saliiydn devo jivdtave hritaJi, i.e.,*' the god has been

made very powerful by means of (his own) power, in order to preserve

t62) (ourj lives" signifies, that he (Agni) is the god who, by (our)

repeating this verse, is made the preserver of (our) lives.

(The Hotar now repeats:) ildyds tvd pade vayam,, &c. (3. 29, 4), ie.,

" we put thee, Jatavedas ! (Agni) in the place of lid, in the centre

{ndbhi of the C7ftar(t 7edzV on the earth to carry up (our) offerings." By

ndhhi (lit. navel), the ndhhi of the Uttard Vedi is meant. NidUmaU (lit.

we put down) means ' " they are about to put him (Agni) down." The

term " havydya volhave'' means : he is about to carry up the sacrifice.

(The Hotar repeats :) Agne visvehhili svanika (6, 15, 16). " Agni,

" with thy well-armed host (the flames), take first with all the gods thy

" seat in the hole which is stuffed with wool ; carry well the sacrificial

" offering, seasoned with melted butter, and deposited in thee as in a nest,

** for the sacrificer who is producing (the mystical sacrificial man) anew."

(When repeating the first and second padas :) agne visvebhih, he makes

him (Agni) with all the gods sit. (When repeating the third pada :

kuUyinam ghritavantam, &c.) a bird's nest, as it were, consisting of

sticks of fir-tree wood, an odoriferous gum (guggul), a braid of hair

{UrmstuMh), and a kind of fragrant grass,^ is prepared (for Agni) at the

sacrifice.

in question, an allusion to the fable reported in 1, 27, on the VSch's (speech) residence

among the Gandharvas. But this interpretation is wholly ungrammatical and childish.

Ayam, the masculine of the demonstrative pronoun, is here, as Sayana explains, according

to the Brahmanam, taken as a feminine, in order to make it refer to Vdcli, which word is

feminine. The impossibility of such an explanation will be apparent to every reader. The

verse in question refers to the ceremony of the Agni-pranayanam, the carrying of the

fire from the Ahavaniya fire to the Uttara Vedi ; but its subject is Agni, and not VAch. I

translate it as follows :" This very Hotar (i.e., Agni, whom the Hotar represents)

*' desirous of worshipping the gods, is carried (thither, to the Uttara Vedi) for the per-

" formance of the sacrifice (animal and Soma offering). He (when being carried) appears" by himself as a fiery chariot (the sun) surrounded (by a large retinue of priests and" sacrificers)."

' The Ndbhi of the Vttard Vedi (the altar outside the Prdchina varhsa or place for the

Istis with the three fires) is a hole of a quadrangular form in the midst of this altar,

filled with kusa grass, &c. (see below) in which the fire brought from the Ahavaniya is

deposited.

" The articles here mentioned, are put in the Nabhi, or hole in the Uttara Vedi. Theyare regarded as forming the nest of Agni, As living in this nest like a bird, he is called

huldyi.

43

(When repeating the fourth pada :) yajnam naya, &c., he thus places

the sacrifice (the sacrificial personage) straight on him (Agni).

r^S] (The Hotar repeats) : sidahotah sva u loke, &c. (3, 29, 8), i.e.,

" sit, Hotar ! (Agni) in thy own place (the Nabhi), being conspi-

*'cuous; make sit the sacrifice in the hole of the well-made (nest).

"Mayst thou, Agni, who art going to the gods with the offering,

*' repeat sacrificial verses addressed to the gods^ Mayst thou grant the

" sacrificer a life with abundance.''

By " Hotar " Agni is to be understood ; for he is the Hotar of the

gods. " His own place " (sva u loke) is the Nabhi of the Uttara Vedi.

By the words : make sit, &c., the Hotar asks a blessing for the sacrificer

;

for the *^ yajiia'' (sacrifice, mentioned in this* verse) is the sacrificer.

When repeating the second half of this verse : devdvir, &c., the Hotar

provides the sacrificer with life ; for " vayas " (mentioned in this verse)

is life.

(The Hotar repeats :) ni hold hotri^adane (2, 9, 1), i.e.,*' the Hotar of

"great knowledge and skill, who is brightly shining, sat down on the

" Hotri-seat (place for the Hotar), Agni, who deeply comprehends the

" inviolable laws (of the sacrificial art), he, the most splendid (vasisthah)

" who bears a thousand burdens (i.e., preserver of all) and has a flaming

tongue." By Hotar is Agni to be understood ; liotri^adanam is the

nd.h'hi of the uttara vedi. By " he sat down " is expressed that he was

put there. The term " vasistha " means, that Agni is the most shining

(vasu) among the gods. The term " sahasrarhhhara " means, that they,

though he (Agni) be only one, multiply him by using him at different

occasions. He who has this knowledge, has a thousand-fold profit.

The Hotar concludes with the verse : tvam dutas tvam u naJ}

(2, 9, 2), i. e., " thou art our messen. < r, our [64] protector behind (us)

;

"thou the bringer of wealth, strong one ! Agni 1 do not neglect the

"bodies (members) in the spread of our families. The herdsman'* with his light was awake." Agni is the herdsman (gopa) of the

gods. He who knowing this, concludes (the ceremony of Agni-pra-

nayanam) with this verse (mentioned), has Agni everywhere round him

as herdsman (watchman) for himself and the sacrificer, and secures thus

welfare for the whole year.

He recites these eight verses (just enumerated), which are complete

in form. What is complete in form, that is, when the mantra recited

alludes to the ceremony which is being performed, that is successful in

' The verb ya; has here (as in many other cases) the meaning : to repeat the Yfijyfi-

mantra.

44

the sacrifice. Of these eight verses he repeats the first and last thrice;

that makes twelve. Twelve months make a year ; the year is Prajapati.

He who has such a knowledge, prospers through these verses which

reside in Prajapati.

By repeating the first and last verses thrice, he ties the two ends of

the sacrifice, in order to give it a hold and tighten it to prevent it from

falling down.

29.

(The Carrying of the Eepositories ^ of Sacred Food to the Uttard Vedi).

The Adhvaryu calls (upon the Hotar) : repeat the mantras appropriate

to the two repositories with sacred food (havirdhdna) being carried (to the

Uttara Vedi).

He repeats: yuje^ ram hrahma, &c. (10, 13, 1), "the Brahma is

joined to the praises of you both." £65} For the two Havirdhanas,

which are gods, were united with the Brahma. By reciting this verse

he joins both these (Havirdhanas) with the Brahma, and having this

latter (Brahma) power, he does not suffer any harm.

He repeats the triplet: pretdm yajnasya sarhhhiiva (2, 41,19-21;,

"which is addressed to Heaven and Earth.

They ask :*' Why does the Hotar repeat a triplet addressed to Heaven

and Earth, when he is reciting mantras to the two Havirdhanas being

removed (to the Uttara Vedi) ?" (.The answer is) ' Because Heaven and

Earth are the two Havirdhanas of the gods. They are always repositories

for offerings ; for every offering is between them (Heaven and Earth).

The verse, yame iva yatamdne yadaitam (10, 13, 2), means : these

two Havirdhanas, walk together, like twins, their arms stretched. (The

second pada of this verse) pra vdm bharan mdnusd devayantali means,

that men bring both (these Havirdhanas) when worshipping god. (The

third and fourth padas :) dsidatam u lokam, &c., allude to Soma (by

the name I)idu). By repeating this (half verse), the priest prepares for

the king Soma (a seat) to sit on (alluding to dsidatam).

(He repeats :) adhi dvayor adadhd uhthyavi vachah (1, 83, 3). This

ukthyam vachal} is as a cover, forming the third piece (in addition to

the two Havirdhanas) put over both. " For uhthyavi vachali is the

' The two Havirdhanas, are two carts, on which the Soma and the other offerings are

put, and covered with a cover (chhadih), for carrying all things from the Prachina-vams a

to the UttarS. Yedi. The cover consists of grass. See Black Yajurveda, ed. Cowell i.

p. 428.

' It is to be taken as third person of the Atmanepadam, not as a first one.

*" This is symbolically to be understood. The author calls the expression ukthyam

vachah a cover, to which opinion he, probably, was led by the frequency o^the term :

45 .

sacrificial performance. By means of this {ultthyam vachah) lie thus makes

the sacrifice successful.

r66] The term yata, i.e., cruel, used in the second ipada, {yatasruchd,

1, 83, 3), is propitiated in the following third pada by asarhyata, i.e.,

appeased, propitiated." By the fourth pada, hhadrd saktir, &c., he asks

for a blessing.

He repeats the Vin^variipa verse ^^: visvd ru'pani pratimunchate (5, 81, 2).

He ought to repeat this verse when looking at the upper part (rardti)^^

of the posts (between which the two Havirdhanas are put) ; for, on this

part there every form is hung, white and black, as it were. He whohaving such a knowledge repeats this verse when [67] looking at the

upper part of the posts, obtains for himself and the sacrificer every form.

With the verse, pari tvd girvario gira (1, 10, 12), he concludes. Heshould repeat this concluding verse at the time he might think both the

Havirdhanas closed by hanging over them the bunch of Darbha"

(between the two posts). He who knowing thus concludes with this

verse, when the two Havirdhanas are thus closed, secures for himself

uktliam vdchi, i. e., " the SSstra has been repeated " at the end of the recitations of

the Hotri-priests at the Soma libations to denote that they are finished. The Hotar

must stop after having recited the first half of the verse, adhi dvayor, as is said in the

Asval. Srauta Sutras, 4, 9, and indicated in the Saptahautra prayoga. The rule ia

Asval., which is strictly observed by the Srotriyas up to this day, runs as follows.

—

«lf^ 5^R3[^T 3^2^ ^^ ^1% ^^4 «ITW^ sqg^T ^^ZlJ^ f^^T^Tlftl 5I%5=^^ s^IW^cimf;

i.e., He should stop after having repeated half of the verse adhi dvayor, when the bunch

of kus'a grass is not yet hang over the two posts. When this bunch is hung over, ho

recites (the second half of that verse, and) visvd ritpdni. The form vyavasta is

contraction of vyava-sita (from the root si, to tie, bind).

"The interpretation which the writer of the Brahmana gives of this passage, is

egregiously wrong. Yata-sriik can only mean " with the sacrificial spoon kept in his

hand,-" asai'nyata (instead ot asaniyatasriik) then stands in opposition to it, meaning

:

having laid it aside. The meaning " cruel " is given to yata by Sayana.

^' So called from the beginning words: visvd r I'lpan i. It refers to the objects of

senses becoming manifest again by sunrise. For Savitar the san, brings forth " all

forms."

" This translation is made according to oral information obtained from a Brahman

who officiated as a Hotar. Sayana explains it as " a garland of Darbha." It is true, a

bunch of Darbha grass, consisting of dry and green stalks, the first representing the

white, the latter the dark, colour, is huug up at the upper part of the two posts (called

metlii) between which the two Havirdhanas are put. Therefore, when the priest looks

at the upper part of this gate, he necessarily glances at the bunch of Darbha grass

which must be hung there. The garland which is hung up, is designated by the name :

rardtam, as appears from the Yajus, which is repeated by the Adhvaryu at that time :

vi-rtor rdrdtamasi. See Taittiriya Samh, 1,2, 18, 3, and Sayana's Commentary on it,

vol. i. p. 429, ed. Cowell.

'^ The term in the original is parisrita, which literally means surrounded.

46

and the sacrifice! fine women who are not naked (covered with clothes,

jewels, &c.)«

Both are closed with a Yajusmantra.^' Thus the Adhvaryus do it

with the said Yajus. When the Adhvaryu and Pratiprasthatar on

both sides (of the Havirdhanas) drive in the two stakes (methi), then he

should conclude. For at that time the two Havirdhanas are closed.

These eight verses which he has repeated are complete in form.

What is complete in form, that is, when the verse recited alludes to the

ceremony which is being performed, that is successful in the sacrifice.

Of these, he repeats ths first and last thrice, that makes twelve. For the

year has twelve months. Prajapati is the year. He who has such a

knowledge thus prospers through these verses which reside in Prajapati.

By repeating the first and last thrice, he ties the two ends (knots)

of the sacrifice for giving it a hold, and tighten it to prevent it from

falling down.[68] 30

{The Bringing of Agni and Soma *• to the Place of the Uttard Vedi.)

When Agni and Soma are brought, the Adhvaryu calls upon (the

Eotar) to repeat appropriate mantras.

He (first) repeats a verse addressed to Savitar sdvir hi deva prathamdya

(Aiiv. ^r. S. 4, 10. Atharv. 7, 14, 3.) They ask : why does he repeat a

verse addressed to Savitar, when Agni and Soma are brought ? (The

answer is :) Savitar rules over generation. Under the recital of this

verse, they (the priests) carry both (Agni and Soma) as being produced

by Savitar. Therefore he repeats a verse addressed to Savitar.

He repeats a verse addressed to Brahmanaspati : praitu Brahmaxnas-

patih (1, 40, 3). They ask : why does he repeat a verse addressed to

Brahmanaspati when Agni and Soma are brought ? (The answer is )

:

Brihaspati (the same as Brahmanaspati) is Brahma. By repeating this

verse, he makes Brahma the leader (purogava) of both (Agni and Soma),

and the sacrificer, being provided with the Brahma, does not suffer any

injury.

" This is, z/isuo/i. pristJiam asi. See Taitt. Samh. 6, 2, 9.

" In order to make the removal of Agni-Soma and the Havirdhanas clear it is to

be remarked, that first Agni alone is carried to the Uttara Vedi. This ceremony is called

Agni-pranayaimm. Then the two carts, called Bavirdhanas, filled with ghee, Soma, and

after oblations, are drawn by the priests to the place on the right side of the Uttara

Vedi. This is the Havirdhdna pravartanam. Then the priests go a third time back

to the Prachina-vamsa, and bring Agni (fire), and Soma again. Both, after having been

removed from the Prachina-vamsa, are put down at the gate, facing their former place.

The fire is to be put in the Agnidhriya hearth, in the place of the UttarS. Vedi (on the

left side), and the Soma in the place called Sadas, near the Agnidhriya hearth. This

ceremony is called : Agniioma-pranayanatn.

47

C691 By repeating the second half verse (of praitu BrhmaTjaspatih) pra

devi etu sunribd, he provides the sacrifice with a good omen. Thence

he repeats a verse addressed to Brahmanaspati.

He repeats a triplet in the Gayatri metre, which is addressed to

Agni : liotd devo amartya (3, 27, 7).

When the King Soma had been carried once (to the place of the

Uttara Vedi), then the Asuras and demons sought to kill the king be-

tween the place called Sadas and the two Havirdhanas. Agni saved himby assuming an illusory form (mdyd), as is said in the words of the mantra

(just quoted) : purastdd eti mdyayd, i.e., he walks before him by assum-

ing an illusory form. In this way Agni saved Soma. Therefore they

hold before him (Soma) fire.

He repeats the triplet, upa tvd agne dive (1, 1, 7, 9 11), and the

single verse, upa priyam (9, 67, 29). For these two Agnis,^ that one

which has been taken first, and the other which was brought afterwards,^^

have the power of injuring the sacrificer, when they are fighting (with

one another as to whom the oblation belongs). By repeating these three

verses, and the single one (in addition to themj, he thus reconciles

them in a friendly way, and puts them (back) in their proper places,

without any injury being done either to himself or the sacrificer.

When the oblation is given to the fire, he repeats : agne ju^asva

prati harya (1, 144, 7). By repeating this verse, he gives (this] oblation

to Agni as a "favour" (on account of the term*'Jwsasya, " take it

favourably ! contained in it).

[70} When the King Soma is carried (to the Sadas) the Hotar

repeats the triplet of verses, commencing with : somo jigdti gdtuvid

(3, 62, 13-15), which is in the Gayatri metre, and addressed to Soma.

By repeating it, he thus makes prosper Soma by means of his own deity

(the verses being addressed to Soma) and his own metre (Gayatri). Thewords (in the last verse of this triplet)—SoT/ia/i sadastham dsadat, " Somasat on the seat," which express that Soma (at the time of the triplet

in question being repeated) is just about taking his seat (in the Sadas),

are to be repeated by the Hotar, after having gone beyond the place

of the Agnidhriya hearth, when turning his back to it.

He repeats a verse addressed to Visnu : tarn asya rdjd varuvas

(1, 156, 4), i.e., " the King Varuna and " the i^^vins follow the wisdom

" This first Agni is that one, which was brought to the Uttara Vedi, and put in

the Nabhi of it; the other is that one, which was afterwards taken to the Agnidhriyahearth.

" This refers to the burnt-offering (homo) which is to be thrown into the Agnidhriija

hearth.

48

" of the leader of tlie Ma.ruts (Visnu) ; Visnu is possessed of the high-

** est power, by means of which he, surrounded by his friends, uncovers

" the stable of darkness (night) to make broad daylight." Visnu is the

door-keeper of the gods. Thence he opens the door for him (for Soma's

admission), when this verse is being repeated.

He repeats : aiitascha prdgd aditir (8, 48, 2), when Soma is

about to be put in the Sadas. When Soma has taken his seat, the

Hotar repeats : syeno na yonim sadanam (9, 71, 6), t.e., " the god (Soma)

" takes his golden seat just as the eagle is occupying for his residence

" a nest wisely constructed ; the hymns fly to him, when comfortably** seated on the grass spread ; like a sacrificial horse he runs to the gods."

By " golden seat " the black goat skin (on which Soma is put) is to be

understood, which covers that which belongs to the gods (their food).

Thence he repeats this mantra.

[7^1 He concludes with a verse addressed to Varuna : astahhndt

dyclm asuro (8, 42, 1), i.e., " the living god (Asura) established heaven,*' he the all-possessing created the plain of the earth ; as their

" supreme ruler, he enforces upon all beings those (well-known) laws" of Varuna (laws of nature, birth and death &c.)." For Soma is in

the power of Varuna, as long as he remains tied up (in a cloth), and

whilst moving in a place shut up (by hanging kujia grass over it).

By repeating at that (time) this verse, the Hotar makes him (Soma)

prosper through his own deity, and his own metre (Tristubh).

If some persons should take their refuge with the sacrificer, or

should wish for protection from him, the Hotar must conclude with -

evd vandasva varuriam (8, 42, 2). - He who, having such a knowledge,

concludes with this verse, secures safety for as many persons as he wishes

and contemplates. Thence he who knows it, should conclude with

this verse.

All the seventeen verses which he has repeated on this occasion

are complete in their form. What is complete in form, that is to say,

when the mantra which is repeated alludes to the ceremony which is

being performed, that is successful in the sacrifice. Of these (17 verses)

he repeats thrice the first and last ; that makes twenty-one. Prajapati

is twenty-one fold ; for he consists of twelve months, five seasons,

and these three worlds with that ^ditya (sun^ as the twenty-first.

For he is the highest place (on the sky, occupied by Aditya), he is the

field of the gods, he is fortune, he is sovereignty; he is the heaven of

the bright one (sun), he is the residence of Prajapati ; he is independent

rule. He (the Hotar) makes the sacrificer prosperous through these

twenty-one verses.

[72]

SJECOND BOOKFIRST CHAPTER.

(The Animal Sacrifice.)

1.

(Erecting of the Sacrificial Post.)

The Gods went up to the celestial world by means of this sacri-

fice. They were afraid that Men and Risis, after having seen their

sacrifice (by means of which they ascended to heaven), might come after

(they had gone), and inquire (whether they could not obtain some sacri-

ficial knowledge). They debarred them^ (from obtaining such a know-

ledge) by means of the YApa, i.e., tlie sacrificial post. Thence the

Yiipa is called so (from yoydpayan, they debarred). The gods when

going up to the celestial world, struck the Yupa in (the earth), turning

its points downwards. Thereupon Men and Risis came to the spot

where the gods had performed their sacrifice, thinking, that they

might obtain some information (about the sacrifice). They found only

the Yupa struck in (the earth), with its point turned downwards.

They learnt that the gods had by this means {i.e., by having struck in

the earth the Yupa) precluded the sacrificial secret (from being known).

They dug the Yupa out, and turned its points upwards, where-

[73] upon they got aware of the sacrifice, and beheld (consequently),

the celestial world. That is the reason that the Yupa is erected with its

point turned upwards (it is done), in order to get aware of the sacrifice,

and to behold the celestial world.

This Yupa is a weapon. Its point must have eight edges. For a

weapon (or iron club) has eight edges. Whenever he strikes with it an

enemy or adversary, he kills him. (This weapon serves) to put down him

(every one) who is to be put down by him (the sacrificer). The Yupa is a

weapon which stands erected (being ready) to slay an enemy. Thence an

* The term is : yoyitpayan, which -word is only a derivation from ynpa, and proves,

in fact, nothing for the etymology of the latter. The author had no doubt the roofc

{yu "to avert, prevent") in view. It is possible that the word is ultimately to be traced

to this root. The Yupa itself is a high wooden post, decorated with ribands and erected

before the Uttara Vedi. The sacrificial aniaial is tied to it,

7

t

50

enemy (of the sacrificer) who might be present (at the sacrifice) comes out

ill after having seen the Yupa of such or such one.

He who desires heaven, ought to make his Yfipa of Khadira wood.

For the gods conquered the celestial world by means of a Yupa made of

Khadira wood. In the same way, the sacrificer conquers the celestial

world by means of a Yupa made of Khadira wood.

He who desires food and wishes to grow fat, ought to make his Yupa

of Bilva wood. For the Bilva tree bears fruits every year ;it is the

symbol of fertility ; for it increases (every year) in size from the roots up

to the branches, therefore it is a symbol of fatness. He who having such

a knowledge makes his Yupa of Bilva wood, makes fat his children and

cattle.

As regards the Yupa made of Bilva wood (it is further to be

remarked, that) they call " light " hilva. He who has such a knowledge,

becomes a light among his own people, the most distinguished among his

own people.

He who desires beauty and sacred knowledge ought to make

his Yupa of Palasa wood. For the [74] Palas^a is among the trees beauty

and sacred knowledge. He who having such a knowledge makes hia

YiJipa of Palasa wood, becomes beautiful and acquires sacred knowledge.

As regards the Yupa made of Palas^a wood (there is further to be

remarked, that) the Palasa is the womb of all trees. Thence they speak

on account of the paldsam (foliage) of the Palas^a tree, of the paldsam

(foliage) of this or that tree (i.e., they call the foliage of every tree

'palasam). He who has such a knowledge obtains (the gratification of) any

desire he might have regarding all trees {i.e., he obtains from all trees

anything he might wish for).

2.

{The Ceremony of Anointing the Sacrificial Post).

The Adhvaryu says (to the Hotar) :*' We anoint the sacrificial post

(Yupa) ; repeat the mantra (required)." The Hotar then repeats the

verse :" Amjanti tvdm adhvare "

(3, 8, 1), i.e., " The priests anoint thee,

tree ! with celestial honey (butter);

provide (us) with wealth if thou

standest here erected, or if thou art lying on thy mother (earth)." The" celestial honey " is the melted butter (with which the priests anoint the

Yupa). (The second half verse from) " provide us, " &c., means :" thou

mayest stand or lie, ^ provide us with wealth."

^ The Brahmanarri explains here only the two somewhat obscTire verbal forms:ti^tlui and ksuyo of the mantra, by tistluisi (2nd person conjunctive, present tense),and sayasni (2nd person conjunctive, middle voice, present tense), which are in thecommon Sariiskrit language equally obsolete : tUthd stands instead of ti^thds, 2nd personconjunctive, present tense of the shorter form.

51

(The Hotar repeats tlie mantra.) Uchchhrayasva, &c. (3, 8, 3\ i.e.,

" be raised, tree ! on the surface of the soil ; thou who hast well lain

(on the ground), grant splendour to the carrying up of the [75] sacrifice

(to lieaven)." This (verse) is appropriate to (the occasion of) erecting

the Yupa (for it contains the words :" be raised ! "j. What is appropriate

in the sacrifice, that is sure of success. (The words) " on the surface of the

soil " mean the surface of that soil over which they raise the Yiipa. (By

the words) " thou hast lain well, grant us, " &c., the Hotar asks for a

blessing (from the Yflpa).

(The Hotar repeats :) samiddhasya srayamdnah " (3, 8, 2), i.e., " placed

before the (fire) which is kindled (here), thou grantest the Brahma power,

which is indestructible and provides with abundance offspring. Stand

erected, driving far off our enemies {amati), for our welfare." By the

words :*' placed before, " &c., he means : placed before it (what is kindled,

the fire). By the words :** thou grantest," &c., he asks for a blessing.

The wicked enemy {amati} is hunger. By the words :" driving far off,

"

&c., he frees the sacrifice as well as the sacrificer from hunger. By the

words :" stand erected, " &c., he asks for a blessing.

(The Hotar repeats the mantra : urdhoa d §u na iltaye (1, 36, 13), i.e.,

" Stand upright for our protection just as the sungod ! Being raised, be

a giver of food, when we invoke thee in different ways (metres), whilst the

anointing priests are carrying on (the sacrifice)." (As to the expression),

deva na savitd, " just as the sungod, " the (particle) na has with the gods

the same meaning as om (yes) with these (men) ;^ it means iva, " like as."

By the words, [76] " being raised, be a giver of food, " he calls

him (the Ylapa) a dispenser of food ; he is giving them (men) grain

;

he dispenses isanoti) it. The words, '* arhjayo vaghatal} " (the anointing

priests are carrying) mean the metres ; for by their means the sacrificers

call the different gods :" Come to my sacrifice, to my sacrifice !

" If many,

as it were, bring a sacrifice (at the same time), then the gods come only to

the sacrifice of him, at which (there is a Hotar), who having such a

knowledge repeats this (mantra).

(The Hotar then repeats:) ''urdhvo''' nah pdhi* (1, 36, 14), i.e.,

• Sayana refers the demonstrative pronoua esdm to the Vedas. But there is no

sufficient proof to show that the three Vedas are hinted at in this demonstrative. It

stands in opposition to devd^idm ; thence it can only refer to men. The meaning of the

explanatory remark, that " ria has with the gods the same meaning as om (yes), with

men, " is, that na is here no negative particle, as is generally the case, but affirmative,

excluding negation, just as om, which is used for solemn affirmation.

* This and the preceding verse properly refer to Agni, and not to the Yiipa, ,is the

contents of both clearly show. They form part of a hymn addressed to Agni. They

52

" (Standing) upright protect us from distress ; with thy beams burn down

all carnivorous beings (ghosts). Make us (stand) upright, that we may

walk and live ! Mayst thou as messenger carry (our offerings) to the gods !

The wicked carnivorous beings are the Raksas. Jle calls upon him (the

Yilpa) to barn the wicked Raksas down. (In the second half verse) the

word charathdya, " that he might walk, " is equivalent to chararLciya, " for

walking."

(By the word " to live ") he rescues the sacrificer, even if he should

have been already seized, as it were (by death), and restores him to I'the

enjoyment of) the whole year. (By the words :)" mayst thou carry, " &o.,

he asks for a blessing.

(The Hotar then repeats :)" jdto jdyate sudinatce, " &c. (3, 8, 5), i. e.,

" After having been born, he (the Yupa) is growing {to serve) in

the prime of his life the [77] sacrifice of mortal man. The wise

are busy in decorating (him, the Yupa) with skill. He as an eloquent

messenger of the gods, lifts his voice (that it might be heard by the

gods)." He (the Yupa) is called jdta, i.e., born, because he is born

by this (by the recital of the first quarter of this verse). (By the

word) vardhamdna, i.e., growing, they make him (the Yupa) grow in

this manner. (By the words :) punanti (i.e., to clean, decorate), they

clean him in this manner. (By the words :)'* he as an eloquent

messenger, &c.," he announces the Yflpa (the fact of his existence),

to the gods.

The Hotar then concludes (the ceremony of anointing the sacrificial

post) with the verse " yuvd suvdsdh parivitah "(3, 8, 4.), i.e., " theyouth,^

decorated with ribands, has arrived ; he is finer (than all trees) which ever

grew; the wise priests raise him up under recital of well-framed thoughts

of their mind." The youth decorated with ribands, is the vital air Uhesoul), which is covered by the limbs of the body. ^ (By the words :)

" he is

finer," &c., he means that he (the Yupa) is becoming finer (more excellent,

beautiful) by this (mantra). By the wise priests (Kavis) those who have

repeated the hymns are to be understood. Thus by this (mantra) they

raise him up.

When the Hotar has repeated these seven verses, which are corn-

appear toJiave been selected for being applied to the YGpa, only on account of the word" wrdhuo, " "erected, upwards," being mentioned in them. The Yupa, when standing

upright, required mantras appropriate to its position, and these appear to have been

the only available ones serving this purpose.

* There is a pun between yitvd, young, a youth, and Yupa. By this '' youth " the

Yflpa is to be understood.

' The limbs of the body are to correspond with the ribands to be put on the Y'fipa.

53

plete in their form (corresponding to the ceremony for which they are

nsed), the sacrifice is made successful ; that is, the form is complete, when

the verse recited alludes to the ceremony which is being performed. Of

these seven (verses), he recites the first thrice, and the last thrice; [78}

that makes eleven. The Tri^tuhh (metre) namely consists of eleven sylla-

bles {i.e., each quarter of the verse). Tristubh is Indra's thunderbolt.' Hewho has such a knowledge prospers through these verses which reside in

Indra. By repeating the first and last verses thrice, he ties together botl\

ends of the sacrifice to fasten and tighten them, in order to prevent (the

sacrifice) from slipping down.

3.

{Speculations on the Yupa, and the Meaning of the Sacrificial Animal.)

They (the theologians) argue the question : Is the Yupa to remain

standing (before the fire), or is it to be thrown (into the fire) ? They

answer: ) For him who desires cattle, it may remain standing. (About

this the following story is reported). Once upon a time cattle did not

stand still to be taken by the gods for food. Having run away, they stood

still (and turning towards the gods), said repeatedly : You shall not ob-

tain us ! No ! no ! Thereupon the gods saw that Yupa-weapon which they

erected. Thus they frightened the animals, which then returned to them.

That is the reason, that up to this day, the (sacrificial) animals are turned

towards the Yupa, {i.e., the head being bent towards the sacrificial post to

which they are tied). Then they stood still to be taken by the gods for

their food. The (sacrificial) animals of him who has such a knowledge,

and whose Yi^pa stands erected, stand still to be taken by him for his

food. [79] He (the Adhvaryu) should afterwards throw the Yiipa of that

sacrificer who desires heaven (into the fire). For the former (sacrificers)

actually used to throw the Yupa (into the fire), after it had been used for

tying the sacrificial animal to it. For the sacrificer is the Yupa, and the

bunch ^ of Darbha grass (prastara) is the sacrificer (also), and Agni is the

' The Yupa represents Indra's thunderbolt, see 2, 1. Thence the author is anxiously

looking out for a relationship between the YQpa and anything belonging to Indra. Here

he finds it in the circumstance, that, if the repetitious are counted, the number of the

mantras required for the ceremony of anointing, raising, and decorating the Yupa,

amounts to eleven, which is the principal number of Indra's sacred metre, Tristubh.

• At the beginning of the sacrifice the Adhvaryu makes of the load of Darbha or

sacred grass, which has been brought to the sacrificial compound, seven mitjiris or bun-

ches, each of which is tied together with a stalk of grass, just as the Baresma (Barsom) of

the Parsis. The several names of these seven bunches are : (I) yaj'amdrm mus^i, the

bunch kept by the sacrificer himself in his hand as long as the sacrifice lasts. (2)

Three bunches form the Bnrliis, or the covering of the Vedi on which the sacrificial

vessels are put. These are unloosened and spread all over the Vedi. (3) Pravtara. This

54

womb of the gods. By mfans of the invocation offerings (ahuti), the sacri-*

ficer joins the womb of the gods, and will go with a golden body to the

celestial world.'

The sacrifice rs who lived after the ancient ones, observed that the

soaruy^'' being a piece of the Yupa (represents the whole of it). He (who

now brings a sacrifice) should, therefore, throw it, at this time, afterwards

(into the fire). In this way, any thing obtainable through the throwing of

the Yupa (into the fire), as well as that one obtainable through its re-

maining standing, is obtained.

[ 80 ] The man who is initiated ( into the sacrificial mysteries) offers

himself to all deities. Agni represents all deities, and Soma represents all

deities. When he (the sacrificer) offers the animal to Agni-Soma,^^ he

releases himself (by being represented by the animal) from being offered

to all deities.^'*

They say : the animal to be offered to Agni-Soma, must be of two

colours, '•^ because it belongs to two deities. But this (precept) is not to be

attended to. A fat animal is to be sacrificed ; because animals are of a

fat complexion, and the sacrificer ( if compared with them) certainly

lean. When the animal is fat, the sacrificer thrives through its marrow.

They say : "do not eat from the animal offered to Agui-Soma." Whoeats from this animal, eats from human flesh ; because the sacrificer re-

bunch, which must remain tied, is put over the Darbha of the Vedl. (4) Paribho/ani. Prom

this bunch the Adhvarju takes a handful out for each priest, and the sacrificer and his

wife, which they then use for their seat, [5) Veda. This bunch is made double in its first

part ; the latter part is cut off and has to remain on the Vedi ; it is called parivdsana.

The Veda itself is always wandering from one priest to another, and is given to the

sacrificer and his wife. It is handed over to the latter only when one of the priests

makes her recite a mantra. In our passage here, prastara cannot mean the bunch which

is put on the Vedi, but we must understand by it the Ya/atnanu mtisti.

' If the Yflpa represents the sacrificer, then his ascent to heaven is effected by

the throwing into the fire of the former.

^° Svaru means "shavings." A small piece of the Yupa is put into the Juhu (sacrifi-

cial ladle) and thrown into the fire by the words :" may thy smoke go to heaven."

»^ The name of the animal, or animals, sacrificed on the day previous to the Somafestival, as well as that of the day itself, is Agni^amiya.

" The same idea is expressed in the Kauasitaki Brlhmanam 10, 3. ^Rft^'^J^T^f ti^

f^^tfrl^T^oft *Ic^I«| *?3T^ ^['OTI^ ^^ livft^llr^, i.e., He who is initiated (into the sacrificial

mysteries) falls into the very mouth of Agni-Soma (to be their food). That is the reason,

that the sacrificer kills on the day previous to the Soma festival an animal being devoted

to Agui-Soma, thus redeeming himself (from the obligation of being himself sacrificed.) He

then brings his (Soma) sacrifice after having thus redeemed himself, and become free from

debts. Thence the sacrificer ought not to eat of the flesh of this (animal).

'• WLite and black according to SSyaria.

I

55

leases himself (from being sacrificod) by means of the animal." But this

(precept) is not to be attended to.

The animal offered to Agni-Soma is an offering to Vritraghna (Indra),

Forlndra slew Vritra through Agni-Soma. Both then said to him :" Thou

hast slain Vritra through us, let us choose a boon from thee." Choose

yourselves, answered he. Thus they LSI] chose this boon from him.

Thus they receive (now as their food) the animal which is sacrificed the

day previous to the Soma feast.

This is their everlasting portion chosen by them. Thence one ought

to take pieces of it, and eat them.

(T/ic Apri verses.^*)

The Hotar repeats the Apri verses. These are brightness and sacred

knowledge. Through brightness and sacred knowledge the Hotar thus

makes thrive the sacrificer.

[82] (First) he recites a Yajya verse for the wooden sticks (samidhah)

which are used as fuel." These are the vital airs. The vital airs kindle

"The so called Aprt verses, i.e., verses of invitation, occupy at the animal sacrifice

the same rank which the praycijas have at the Istis» By means of them certain divine

beings (who do not get any share in the principal part of the sacrifice) are invited andsatisfied chiefly with butter. The number of these praydjas or Apri verses varies

according to the Istis, of which they are the introductory part. At the common Istis,

Buch as Darsa-purnima, there are five (see Asv. Sr. S. 1, 5), at the Ch&turmdsya-ifti wehave nine (As'v. 2, 16), and at the Pasu-i§ti (the animal sacrifice) there are eleven used

(Asv. 3, 2), The nnmber of the latter may, however, rise to twelve, and even thirteen

(See Max. Miiller's History of Ancient Samskrit Literature, p. 464). At all Prayftjas, at

the common Istis as well as at the sacrificial sacrifice, there is a difference in the second

deity. Certain Gotras must invoke Tanunapdt, others must choose instead of this deity

Nardsamsa. This is distinctly expressed in the words cI<l«NI^3T W^'R?? ^^% %cfi^T

( sRRi: ) ?Ri5i ^f^ ^^^]f^^^1av^^^^1 m\^ ^^ «n3q^?^f^ ^m. (A&v. i, 5),

i.e., the second Prayaja mantra (at the Dars'a P(irnima Isti) is : " may Tanflnapat, OAgni, taste of this melted butter ;" but a different mantra is used by the Vasistas,

Sunakas, Atris, Vadhryasvas and individuals belonging to the royal caste. They use the

mantra: May Narasamsu, O Agni! taste of the melted butter!" On the distribution of

the ten Apri hymns of the Rigveda Samhita, according to the Gotras, see Max. Muller's

History of Ancient Samskrit Literature, p. 466. It clearly follows from this distinction

between the invocation of the two deities Tanunapdt and Nardsuihsa (both representing a

particular kind of Agni), that certain Gotras regarded TanGnapSt, others Naras'amsa as

their tutelary deity, or rather as one of their deified ancestors. These Apri verses seemed

to have formed one of the earliest part of the Aryan sacrifices; for we find them in the

form of Afrigdn also with the Parsis. See my ' Essays on the Sacred language, Writings

and Religion of the Parsis. p. 241.

" The formula by which each Apri verse is introduced, is ^^^'ISfTfl?. For each

verse there is a separate praisa, i.e., order, requisite. This is given by the Maitrd-

varuija priest of the Hotar, which always begins with the words fRII'l^ai and the

56

this whole universe (give life to it). Thus he pleases the vital airs and

puts them into the sacrificer.

He repeats a Yajya verse for Taniinapdt The air inhaled (prana) is

TanQnapat, because it preserves {apdt) the bodies (tajivah)." Thus he

pleases the air inhaled, and puts it into the sacrificer.

He repeats a Yajya verse for Nardsarhsa. t^ara means offspring,

samsa speech. Thus he pleases offspring and speech, and puts them into

the sacrificer.

He repeats the Yajya for Hal}. Ilah means food. Thus he pleases

food and puts food into the sacrificer.

He repeats a Y^jya for the Barkis (sacred grass). Barhis is cattle.

Thus he pleases the cattle and puts it into the sacrificer.

He repeats the Yajya for the gates (of the sacrificial place). The

gates are the rain. Thus he pleases (fertility) and puts it into the

sacrificer.

He repeats the Yajya for Dawn and Night. Dawn and Night are

day and night. Thus he pleases day and night and puts them into the

sacrificer.

He repeats a Yajya for the two Divine Hotars.^' [83] The air inhaled

and exhaled are the two Divine Hotars. Thus he pleases them and puts

them into the sacrificer.

He repeats a Yajya for three goddesses." These three goddesses are

the air inhaled, the air exhaled, and the air circulating in the body. Thus

he pleases them and puts them into the sacrificer.

He repeats a Yajya for Toa.^tdr. Tvastar is speech. Speech shapes

{td§ti), as it were, the whole universe. Thus he pleases speech, and puts

it into the sacrificer.

He repeats a Yajya for Vanaspati (trees). Vanaspati is the life. Thus

he pleases life and puts it into the sacrificer.

He repeats a Yajya for the Svdhdkritis.'* These are a firm footing

Thus he puts the sacrificer on a firm footing.

name of the respective deity ^f^^ g^ •ITIci, &c., in the accusative. See VSjasaneyaSamhita 21, 29-40.

" This etjQiology is apparently wrong. S&yana explains it in a similar way by

sarirum va pdtayati, he does not make fall the body.

"They are, according to Sayana's Commentary on the Rigveda SamhitS., i. p. 162

(ed. Muller), the two Agnis, i.e., the fire on earth, and that in the clouds. See also

Mddhava's Commentary on the Vajasaneya Samhita, p. 678, ed. Weber.

" They are : lid (food), Sarasvati (speech), and Mahi or Bhdrati (earth). See Vajasa-

neya Samhita 2l, 87.

"In the last Prayaja, at every occasion, there occurs the formula svahd along -with

all the deities of the respective I ti, of which the Prajayas form part. There are as

57

He ought to repeat such Apri verses, as are traceable to a Risi (of

the family of the sacrificer). By doing so the Hotar keeps the sacrificer

within the relationship (of his ancestors).

5.

[84] (The Carrying of Fire round the Sacrificial Animal.)

When the fire is carried round'^" (the animal) the Adhvaryu

says to the Hotar: repeat (thy mantras). The Hotar then repeats

his triplet of verses, addressed to Agni, and composed in the Gayatri

metre : agnir hotd no adhvare (4, 15, 1-3) i.e. (1) Agni, our priest,

is carried round about like a horse, he who is among gods the god of

sacrifices. (2) Like a charioteer Agni passes thrice by the sacrifice ; to the

gods he carries the ofEering. (3) The master of food, the seer Agni, went

round the offerings ; he bestows riches on the sacrificer.

When the fire is carried round (the animal) then he makes him (Agni)

prosper by means of his own deity and his own metre. " As a horse he

is carried " means : they carry him as if he were a horse, round about.

Like a charioteer Agni passes thrice by the sacrifice means : he goes

round the sacrifice like a charioteer (swiftly). He is called vajapati

(master of food) because he is the master of (different kinds of) food.

The Adhvaryu says : give Hotar ! the additional order for despatching

offerings to the god.^^

(85) Then the Maitravaruna proceeds to give his orders by the

words : may Agni be victorious, may he grant (us) food !

They ask ; why does the Maitravaruna proceed to give his orders,

if the Adhvaryu orders the Hotar to recite ? (The answer is :) The

many svdhds as there are deities mentioned. Tlie pronunciation of this formula is called

svdhckriti. Besides the regular deities, there are mentioned the devd d^yapa, i.e., the

deities who drink melted butter. To make it clear, I write out the fifth PraySja of the

Diksaniyalsti-^^ ^m^k ^^W^^ ^T5f ^W ?^5TJIT^^ ^TfT t^ «n3^If

3^^rT ^W WS'R^ ^^^ ^^Z: *•*• (™ay the Gods) for whom we sacrifice, Agni, Soma, Agni-

Visnu, and the gods who enjoy melted butter, become pleased and eat of (this) melted

butter, "each of them being invited by {Svdhdy.—Sapta hautra. The latter means

nothing but " well spoken " (the cu0^/u,€ti/ of the Greeks).

'" This ceremony is called paryagnikriyd and is performed by the ylgnfd priest. He

takes a firebrand from the Ahavaniya fire and carries it to the right side, thrice round

the animal which is to be sacrificed.

"Agni himself is the deity of the hymn in question; it is in Agni's metro, i.«,,

GSyatri.

"'This second praisa, or order of one of the Hotars, who is here the Maitravaruna

to the Hotar to repeat his mantras, is called wpopraisu. At the Animal, as well as at the

Soma sacrifices, the orders for repeating the Yajya mantras are given by the Maitra-

varuna. As symbol of his power, he receives a stick which he holds in bis hand. The

Adhvaryu gives at these sacrifices only the order for repeating the Auuv^ky&s.

8

58

Maitr^varuna is the mind of the eacrifice ; the Hotar is the speech of the

sacrifice ; for speech speaks only if driven (sent) by the mind ; because another-minded^® speaks the speech of the Asuras which is not agreeable

to the Devas. If the Maitravaruna proceeds to give orders, he stirs upspeech by means of the mind. Speech being stirred up by his mind,

he secures the offering to the gods (by preventing the Asuras from

taking possession of it).

e.

(The Formula to he Recited at the Slaughter of the Animal.

SeeAjiv.^r. S.3, 3).»»

The Hotar then says (to the slaughterers) : Ye divine elaughterers,

commence (your work), as well as ye who are human ! that is to say, he

orders all the slaughterers among gods as well as among men (to com-

mence).

Bring hither the instruments for hilling, ye who are ordering the

sacrifice, in behalf of the two masters of the saerifice^^

(86) The animal is the offering, the sacrificer the master of the

offering. Thus he (the Hotar) makes prosper the sacrificer by means of his

(the sacrificer's) own offering. Thence they truly say : for whatever deity

the animal is killed, that one is the master of the offering. If the

animal is to be offered to one deity only, the priest should say ' medha-

pataye^^ "to the master of the sacrifice (singular)"; if to two deities,

then he should use the dual " to both the masters of the offering," andif to several deities-, then he should use the plural " to the masters of the

offering." This is the established custom.

Bring ye for him fire ! For the animal when carried (to the

slaughter) saw death before it. Not wishing to go to the gods, the gods

said to it : Come, we will bring thee to heaven ! The animal consented

and said : One of you should walk before me.

^° If " mind and speech " are unconnected.^* It is called the Adhrigu-praisa-mantra, i.e., the mantra by which the Adhrigu

is ordered to kill the animal. The word used for '• killer, slaughterer," is " Samitdj "

lit, silence-maker. This peculiar term accurately expresses the mode in which the

sacrificial animal is to be killed. They stop its mouth, and beat it severely ten or twelve

times on the testicles till it is suffocated. During the act of killing, no voice is to be

heard.

>' Either the sacrificer and his wife, or the two deities, Agnisom^a, to whomthe sacrificial animal is devoted. Sfty. says : another S&khft has Medha-pataye. In

the Kausitaki BrShmanam 10, 4, there is also the dual.'• This change in the formula is called liha. See S4yapa'« Introduction to fllgveda,

vol. i., p. 10,ll,ed. MUUer.

/ 59

They consented. Agni then walked before it, and it followed

after Agni. Thence they say, every animal belongs to Agni, for it fol-

lowed after him. Thence they carry before the animal fire (Agnt).

Spread the (sacred) grass ! The animal lives on herbs. He (the

Hotar) thus provides the animal with its entire soul (the herbs being

supposed to form part of it).

The mother, father^ brother, sister, friend, and companion should

give this (animal) up (for being slaughtered) ! When these words

are pronounced, they seize the animal which is (regarded as) entirely given

up by its relations (parents, &c.).

Turn its feet northwards ! Make its eye go to the sun, dismiss its breath

to the wind, its life to the air, its hearing to the directions, its body to the

earth. [87] In this way he (the Hotar) places it (connects it) with these

worlds.

Take of the thin entire (without cutting it). Before opening the

navel, tear out the omentum \ Stop its breathing within (by stopping its

mouth) ! Thus he (the Hotar) puts its breath in the animals.

Make of its breast a piece like an eagle, of its arms (two pieces, like)

two hatchets, of its forearms (two pieces, like) two spikes, of its shoulders

(two pieces, like) two kasyapas, » * its loins should be unbroken (entire);

(make of) its thighs (two pieces, like) two shields, of the two kneepans (two

pieces, like) two oleander leaves ; take out its twenty-six ribs according

to their order;preserve every limb of it in its integrity. Thus he bene-

fits all its limbs.

Dig a ditch in the earth to hide its excrements. The excrements

consist of vegetable food ; for the earth is the place for the herbs.

Thus the Hotar puts them (the excrements) finally in their proper place.

7

Present the evil spirits with the blood ! For the gods having de-

prived (once) the evil spirits of their share in the Haviryajnas (such as

the Full-and New-moon offerings) apportioned to them the husks and

smallest grains,^

" and after having them turned out of the great sacri-

fice Csuch as the Soma and animal sacrifices), presented to them the

blood. Thence the Hotar pronounces the words : present the evil spirits

with the blood ! By giving them this share he 88 deprives the evil spirits

" Probably another name for Mrtna, i.e., tortoise. See Satapathabrahm. 7, 5, 1, 2.

^* The^priest having taken these parts, addresses thetn as follows :'' Thou art the

share of the evil spirits!" By these words he throws them below the black goat-skin

(always required at the sacrifices.) So do the Apastambas.—Srfy.

60

of any other share in the sacrifice.'" They say : one should not address

the evil spirits at the sacrifice, any evil spirits, whichever they might be

(Raksas, Asuras, &c.) ; for the sacrifice is to be without the evil spirits

(not to be disturbed by them). But others say : one should address

them ; for he who deprives any one, entitled to a share, of this share, will

be punished (by him whom he deprives) ; and if he himself does not

suffer the penalty, then his son, and if his son be spared, then his

grandson, will suffer it, and thus he resents at him (the son or grandson)

what he wanted to resent at you.

However, if the Hotar addresses them, he should do so with a

low voice. For both, the low voice and the evil spirits, are, as it were,

hidden. If he addresses them with a loud voice, then such a one speaks

in the voice of the evil spirits, and is capable of producing Raksas-sounds

(a horrible, terrific voice). The voice in which the haughty man and

the drunkard speak, is that of the evil spirits (Raksas). He who

has such a knowledge will neither himself become haughty, nor will

such a man be among his offspring.

Do not cut^'' the entrails which resemble an owl (when taking out the

omentum), nor should among your children^ slaughterers ! or among their

[891 offspring, any one he found who might cut them. By speaking these

words, he presents these entrails to the slaughterers among the gods as

well as to those among men.

The Hotar shall then say thrice : Adhrigu (and ye others), hill (the

animal), do it well ; Mil it, Adhrigdu. After the animal has been

killed, (he should say thrice :) Far may it^^ (the consequences of murder)

be (from us). For Adhrigu among the gods is he who silences'^ (the

animal) and the Apdpa (away, away !) is he who puts it down. By speak-

" According to the Apastamba SQtras, the priest takes the thick ends of the

sacrificial grass in his left hand, besmears them with blood, and by the recital of the

words, raksasum hhcigo si, i.e., " thou art the share of the evil spirits," he shakes it

up and down, and pours it out from the middle of the bunch. See also the Hiraiiyakesi

Srduta Satras, 4, 12.

^^ Bdvistha is here to be traced to the rootrtt = lu, to cut, r being put instead of I,

•just as we have here wrflfto instead of ulitka, an owl. Sayana explains : lavanam Jturuta.

. Ravitd, a cutter, and ravat conjunct., are traced by S&y. to the root ru, to roar ; but

there is no reason to take the word here in another sense than rdvi§tlia in the preceding

sentence.

" Apdpa. This formula is evidently nothing but the repetition of the particle apa,

away ! It was very early misunderstood, as we may see from the very explanation given

of it by the author of our Br&hmanam ; for he takes it as ap&puh, i.e., guiltless, and makes

it the name of one of the divine slaughterers.** He is the proper Somtta or silencer.

61

ing those words, he surrenders the animal to those who silence it (by

stopping its mouth), and to those who butcher it.

The Hotar then mutters (he makes japa) :" slaughterers ! may all

good you might do abide by us ! and all mischief you might do go

elsewhere." The Hotar »° gives by (this) speech the order (for killing

the animal), for Agni had given the order for killing (the animal) with

the same words when he was the Hotar of the gods.

By those words (the japa mentioned) the Hotar removes (all evil

consequences) from those who suffocate the animal and those who butcher

it, in all that they might transgress the rule by cutting one [90] piece too

soon, the other too late, or by cutting a too large, or a too small piece.

The Hotar, enjoying this happiness, clears himself (from all guilt), and

attains the full length of his life (and it serves the sacrificer) for obtain-

ing his full life. He who has such a knowledge, attains the full length

of his life.

8.{The Animals fit for being Sacrificed. The Offering of the Puroddsa,

formingpart of the Animal Sacrifice.)

The gods killed a man for their sacrifice. But that part in him,

which was fit for being made an offering, went out and entered a horse.

Thence the horse became an animal fit for being sacrificed. The gods

then dismissed that man after that part which was only fit for being

offered had gone from him, whereupon he became deformed. "

The gods killed the horse ; but the part fit for being sacrificed (the

medha) went out of it, and entered an ox ; thence the ox became an animal

fit for being sacrificed. The gods then dismissed (this horse) after the

sacrificial part had gone from it, whereupon it turned to a white deer.

The gods killed the ox ; but the part fit for being sacrificed went

out of the ox, and entered a sheep ; thence the sheep became fit for being

sacrificed. The gods then dismissed the ox which turned to a gayal

(bos goaevus).

The gods killed the sheep ; but the part fit for being sacrificed went

out of the sheep, and entered [91] a goat ; thence the goat became fit for

" The Hotar must recite at the sacrifice the whole formula, from " Ye divine

slaughterers," &c. The whole of it, consisting of many so called Prdi§as or orders ought

properly to he repeated, by the Adhvaryu, who generally calls upon the different priests

to do their respective duties. This exception to the rule is here explained by a reference

to what Agni, the model Hotar, had once done when officiating at a sacrifice brought bythe gods.

*' In the original : himpuru^a. According to the original etymological meaning, theword signifies "a deformed or low man." In later mythology, the kimpuru§as or kinnaraswere nttached to Kuvera, the god of treasures. They were regarded as musicians. Butthis meaning is certainly not applicable here. The author very likely means a dwarf.

€2

being sacrificed. The gods dismissed the sheep, which turned to a camel.

The sacrificial part (the medha) remained for the longest time (longer

than in the other animals) in the goat ; thence is the goat among all these

animals pre-eminently fit (for being sacrificed).

The gods killed the goat ; but the part fit for being sacrificed went out

of it, and entered the earth. Thence the earth is fit for being offered.

The gods then dismissed the goat, which turned to a ^arahha."

All those animals from which the sacrificial part had gone, are unfit

for being sacrificed, thence one should not eat (their flesh)."

After the sacrificial part had entered the earth, the gods surrounded

it (so that no escape was possible). It then turned to rice. When they

(therefore) divide the Purodarfa into parts, after they have killed the

animal, then they do it, wishing " might our animal sacrifice be per-

formed with the sacrificial part (which is contained in the rice of the

Purodatia) ! might our sacrificial part be provided with the whole

sacrificial essence !" The sacrificial animal of him who has such a know-

ledge becomes then provided with the sacrificial part, with the whole

sacrificial essence.

[92] {The Relation of the Rice Cake Offering to that of Flesh.

The Vapd and Puroddsa Offerings).

The Purod^iia (offered at the animal sacrifice) is the animal which

is killed. The chaff and straw of the rice of which it consists are the

hairs of the animal, its husks "* the skin, its smallest particles the blood,

all the fine particles to which the (cleaned) rice is ground (for making,

by kneading it with water, a ball) represent the flesh (of the animal), and

whatever other substantial part" is in the rice, are the bones (of the

animal). He who offers the Purodaiia, offers the sacrificial substance of

all animals (for the latter is contained in the rice of the Purodasia).

Thence they say : the performance of the Purodajia offering is to be

attended to.

** A fabulous animal, supposed to have eight legs, and to kill lions.

** That is to say : all beings vrho owe their origin to a loss of the sacrificial part in

a higher species of the same class, such as the dwarf, the gayal, the camel, &c., are unfit

to be used as food. Here is a hint given as to why certain animals are allowed and others

prohibited to be eaten. We see from this passage clearly, that animal food was

very extensively used in the Vedic times.

'* The husks, tusa, fall off when the rice is beaten for the first time ; the thinnest

particles, which fall off, when the grains are completely made bare and white by couti nued

beating, are c&Ued. phalikaranas.

" KiUchitkam sdram. Kiiichitaka is an adjective of the indefinite pronoun Kinchit,

having, as S&y. remarks, the sense of "all."

63

Now he recites the Y^jyi for the Vapd, (which is about to be offered)

:

yuvam ttdni divi, i.e. Ye, Agni and Soma, have placed, by your joint

labours, those lights on the sky ! ye, Agni and Soma, have liberated the

rivers which*had been taken (by demons;, from imprecation and defile-

ment. (Rigveda 1, 93, 5.)

The man who is initiated into the sacrificial mystery (the DIksita)

is seized by all the gods (as their property). Thence they say : heshould not eat of a thing dedicated (to the gods),'' But others

say : he should eat when the Vap4 is offered ; for the Hotar

[931 liberates the sacrificer from the gods by (the last words of the mantrajust mentioned) :

" Ye, Agni and Soma, have liberated the (rivers) whichhad been taken." Consequently, he becomes a sacrificer (a yajam&na),

and ceases to belong as a Dlksita exclusively to the gods."

Now follows the Yajya verse for the Purodarfa (mentioned; : &nyamdivo Tndtarisvd (1, 93, 6), i.e., Matariiva brought from heaven another

(Soma)," and the eagle struck out another (Agni, fire) of the rock, &c.

(On account of the meaning of the last words " and the eagle," &c., the

verse is used as Yajya for the Puroda^a offering.) For it expresses the

idea, that the sacrificial essence had gone out and had been taken away

(from man, horse, &a.), as it were, just as (Agni) had come out (of the

rock).

With the verse : Taste (0 Agni) the offerings, burn them well, <S;c.,

(3, 54, 22), the Hotar makes the Svi^akrit of the Puroddsa. By this

mantra the Hotar makes the sacrificer enjoy such an offering (to be

granted by the gods in return for the gift), and acquires for himself food

and milky essences.

He now calls the lid (and eats from the Purod&i^a). For IJa means

cattle ; (by doing so) he therefore calls cattle, and provides the sacrificer

with them.

" The text offers some difficulties ; It literally means : he should not eat of the

Dlksita, which latter word can here not be taken in its usual sense, " one initiated into

the sacrificial rites," but in that of a thing consecrated to the gods. Sfiy. gets over the

difficulty by inserting the word grihe after dik^itasya, and understands it of a meal to be

taken in the house of a sacrificer when the Vapft offering is performed.

' As a Yajam4na, he is allowed to eat again.

" This refers to the legend of Soma being abstracted from heaven by the Gftyatrt,

in the shape of an eagle, or by Mfttaris'vA, the Prometheus of the Vodic tradition. 8eo

Kuhn, Die Herahkunft des Feiiers und Gdtt« rtranks. Ait. Br. S, 31-27.

64

lO.

{The Offering of Parts of the Body of the Animal. The Manotd).

The Adhvaryu now says (to the Hotar) : recite the verses • appropriate

to'° the offering of the [94] parts of the sacrificial animal which are cut o5

for the Manotd.^^ He then repeats the hymn : Thou, Agni, art the first

Manota (6, 1). (This hymn being exclusively devoted to Agni), and the

sacrificial animal belonging to another deity (besides Agni, viz.. Soma),

they ask : Why does he recite verses, (exclusively) addressed to A'gni, when

the sacrificial parts (of the animal) intended for the Manota are being cut

off ? (The answer is :) There are three Manotds among the gods, in

which all their thoughts are plotted and woven, viz., F^cTt (speech), Gdus

(the cow), and Agni, in every one of whom the thoughts of the gods are

plotted and woven ; but Agni is the complete Manotd (the centre for all

[95] thoughts) ; for in him all Manotas are gathered. For this reason

the priest repeats verses as anuvdkyds addressed to Agni at that occasion.

By the verse : "0 Agni-Soma, eat the food which is waiting (for you)

&c. (1, 93, 7)," he makes the Yajya to the offering, This verse ensures,

on account of the words " food " (havi^o) and " waiting for you

"

(prasthitasya), success. For the offering of him who has such a know-

*' After the "Vapft (omentum) and the Pnrodlsa, which forms part of the amrral

sacrifice have been thrown into the fire, the Adhvaryus offer different parts of the body

of the slaughtered animal. Most of them are put in the Juhit—ladle, some in the Upabhrit.

For the Adhvaryu generally holds, when giving an oblation, two ladles, Juhfi and Upabhrit,

in his harud, placing the first over the latter. The names of the parts of the body which

are to be sacrificed, are differently stated in the KS.tiya (6,7,6-11) and Hiranyankesi

Sutras (4, 14), but they appear to mean always the same parts. They are : the heart,

tongue, the breast, the two sides (with the ribs which are not to be broken), the liver

(called yakrit in Kat., and taniman in the Hiranyankesi and Baudhayana Sutras), the two

reins {vakkdu in the K., atasnu in the H. and B. Sutras), the left shoulder blade (savyam

dos in H. and B., savyasakthipur-vanadukam in K. ), the right part of the loins, the middle

part of the anus. These are put in the Juhii. The remainder, the right shoulder blade,

the third part of the anus which is very small, and the left part of the loins are put in the

Upabhrit. Besides the penis (varsistha), the straight gut (vanistha), and the tail are

cut off for being sacrificed. If the parts to be given with the Juhii and Upabhrit are fried

and dripped over with melted butter, then is the Hotar ordered to repeat the AnuvSkyft

mantra by the words : manotdijdi kavi^o avadiyamanasya anubruhi, i.e., " repeat a mantra

to the offering, which has been cut off for the Manota." This offering which is called

the angaydga, is given to the ManotS, the weaver of thoughts, who is said to be Agni.

*° The word is explained by 8&yana as a compound of wan and otd, which means,

literally, the " weaving of thoughts," that is, the seat of intelligence. Here it is used as a

feminine ; but in the hymn referred to, it is evidently a masculine : prathumo manota,

" the first weaver of thoughts," which means about the same as ^' the first poet or priest,"

another denomiuation of Agni.

65

ledge ensures success and goes to the gods (only) by means of all parts

of a particular ceremony being well performed.'*

He gives an offering to Vanaspati'' (the vegetable [96] kingdom).

Vanaspati is tlie vital air ; therefore, the offering of him who, knowing

this, sacrifices to Vanaspati, goes endowed with life to the gods.

He gives an offering to the Svi^takrit.^^ The Svistakyit is the

footing on which he finally places the sacrificer.

3' The verses should be always in accordance with the sacrificial act.

*2 The offering of melted butter to Vanaspati (in form of the YQpa) takes place

immediately after the so-called vasdhoma, or the offering of the water in which entrails

(heart, &c.) of the slaughtered animal have been fried. In the Apastamba Sutras, the

performance is thus described as Say. mentions. The Adhvaryu puts a plant on the Jnhii

(largo ladle), takes once licxuid ajya (melted butter), drips it twice about it (the plant),

and says to the Hotar : address Vanaspati. He then first repeats an AnuvSkya : devebhyo

vanaspataye. I give here the text of this mantra, which I found in its entirety only in

the Sapta-hSutra prayoga.

i^f^ II

t. e., Mayst thou, O tree (the YQpa), with golden leaves of old, who art quite straight

after having been freed from the bonds (with which thou wert tied), carry up, on the

paths of right, turning towards the south, the offerings for thy own sake to the gods !

(The "bonds " refer to the cord with which the animal was tied to the Ydpa ; they are

to be taken off. The golden leaves refer to the decoration of the YQpa with ribands." For thy own sake ;" this offering belongs to himself.)

After the Hotar has repeated this AnuvSky&, the Maitrftvaruna then gives the prai^a

(orders) to repeat the Yfijya mantra by the words : ^y 2?^5^^qf^, ^^' (^^e the mantra

in fall in the VSjasaneya-Satnh. 21, 46, with some deviations.)

The Hotar thereupon repeats the YajyS mantra, which runs as follows :

^ 1 2T5Twt I g^^^ ^^^m f^^ RggRqr g^H'fiif^ f^^^^ ii ^w t^T f^f^it

5"*i^ sr-g^aRAJj^ g>gT I ^J II

O tree ! after having been loosened from the nicely decorated cord, thou, who art experi-

enced in wisdom and knowledge, carry up to the gods the offerings, and proclaim to the

immortals the (name of the) giver I

" After the oblation to Vanaspati follows that to Agni Svistakrit, including all the

deities of the animal sacrifice, viz., Agni, Soma, Agni-Somdu, Indrdgm,Asvindu' Vanaspati,

Devd djijaijci (deities which drink melted butter). The AnuvakyS of the Svistakrit

oblation is at the animal sacrifice the same as at other Istis, V!S : f^sft% ^^ra?I%(^'Sveda10, 1, 2, Asv. 6r. S. 1, 6). Then follows the prai§a by the Maitrdvaruaa, where the namesof all the deities of the Isti (as given above) are mentioned. It runs as follows :

Sf^^lrl^S! -^aptaHautra (compare VSjasaneya S. 21, 47. On the form of the Svistakrit),

see /is'v. ."ir. S. 1, 8), The YajyA mantra is: ^yq q^g (4,15,14). which is preceded by

66

He callei IJa. '• The cattle are I1&. Bj calling her, he calk cattU

aud provides the sacrificer with them.

[87] SECOND CHAPTER.

{The Remaining Rites of the Animal Sacrifice. The Pr&tar-anuvAha).

11.

{Why fire ia carried round the sacrificial animal.)

The Devas spread the Bacrrfice. When doing so, the Asuras attacked

them, intending to put an obstacle in their way (to prevent the successful

performance of the sacrifice). The attack was made against the sacrificial

post from the eastern direction, after the animal had been consecrated by

the Apri verses (see 2, 4), and before the fire was carried round the animal.

The Devas awoke, and surrounded, for their own protection, as well as for

that of the sacrifice (the place) with a three-fold wall resembling fire.

The Asuras seeing those walls shining and blazing, did not venture an

attack, but ran away. Thus the Devas defeated the Asuras on the eastern

side as well as on the western. For this reason the sacrificers perform the

rite of carrying fire round (the animal, when consecrated), and have a

mantra recited ; for they thus surround (the animal) with a three-fold

wall, shining like fire, for their own protection and that of the sacrifice.

After the animal is consecrated, and fire carried around it, they take

il northwards. They carry before it a firebrand, meaning thereby that

the animal is ultimately the sacrificer himself ; they believe that he will

go to heaven, having that light (the firebrands [98] carried before him.

Aud in this way he really goes to heaven.

The Adhvaryu throws sacred grass (barhis) on the spot where they

are to kill the animal. When they carry it outside the Vedi, after having

consecrated and carried fire round it, they make it sit on the sacred grass

(barhis).

the &gur : ^ 5 qsiTIT^ ^^^ followed by the VasatkAra. One of the rules laid down for

the Svistakrit mantras and the respective prai^as, as far as they are not taken from

the Samhiti of Rigveda, is, that all the deities of the Isti must be mentioned along with

the expression : ^ajf >3TTTTf«t'^^•' t»eloved residence ; the name of the deity always

precedes it In the genitive.

* After the Svistakrit is over, the remainder of the offerings, which are at the

animal sacrifice, flesh is eaten by the priests and the sacrificer. The Idftp&tra in which

the dish is placed is held up and Ilfl, the personification of food, called to appear. This

"calling," of lift is always the same. The formula is given In the Isval 6r. SOfcrat 1, 7 :

1 Ai«!dhra hi performing this rits, 6se 2, S.

(57

They dig a diteh for its eiorementa. The ©leremonts consist of

herbs ; the earth is the proper place for herbs ; thus he puts them at the end

in their proper place (by throwing them into a ditch, dug in the earth).

They say : when the animal is the offering, then many parts (of this

ofEering) go off (are not used), such as hairs, skin, blood, half-digested food,

hoofs, the two horns, some pieces of flesh which fall to the ground. (Such

being the case) in what way then is the deficiency made up ? The answer

is : if they sacrifice Purodania, divided into its proper parts along with the

animal, then the animal sacrifice is made complete. When the sacrificial

essence had gone from the animals, both rice and barley sprang out of it.

When they offer Purod4ife, divided into its proper parts along with the

animal, then they should think, " our animal was sacrificed with the

sacrificial essence in it ; our animal has been sacrificed in its entirety."

The animal of him who has this knowledge is sacrificed in its entirety.

12.

(The Offering of the Drops which fall from the Omentum}.

After the Vap4 (omentum) has been torn out (of the belly), they

br'ng it (to the fire for being fried). The Adhvaryu causes to drip

out of a Sruva drops of hot melted butter. When the drops are falling

[99] (to the ground\ the Adhvaryu orders the Hotar to recite the mantra

appropriate to the drops (falling down). For the drops belong to all

deities. He might think, they are not mine. (I, the prie&t, have noth-

ing to do with them) ; they may, therefore, uninvited go to the gods ; (but

be ought to repeat mantras for them).

He repeats the Anuvakygi (for the drops " Be favourable to. our

loud voice (to be heard at a distance) which is agreeable to the gods^

when swallowing our offerings with thy mouth ! (1, 75, 1.)" By thia

mantra he throws the drops into the mouth of Agni. He further repeats

the hymn : **_Bring this our sacrifice among the goda '*(S, 21X By th&

words (of the second pada of the first verse r) " be favourable to our offer-

ings, Jatavedas [" he begs for the acceptance of the offerings. In the

words (in the third pada of the first verse :)" eat, Agni^ the drops

of the marrow ' (and the) melted butter," the drops c^ the marrow and

the melted butter are mentioned. The words (of the fourth pada of the

first verse :) " eat, Hotar, having first taken thy seat !" mean: Agni

(for he is the Hotar of the gods) eat, after having taken, &c.

(In the first half of the second verse t) " the drops of melted butter

drip for thee, purifier, from the marrow," the drops both of the melted

2 By medas, Sij. understande the Yapi, which is oeatainly the right explanation

68

butter and the marrow are mentioned. (By the second half:) "grant

us the best things which are desirable, for worshipping (ttiee) in the

proper way," he pronounces a blessing.

(In the first half of the third verse :)" ! Agni ! these drops are

dripping melted butter for thee, the wise, who art to be worshipped with

gifts,' the drops (of marrow) are described as " dripping melted butter."

[100] (By the second half :) " thou, the best Risi art kindled ; be a

carrier of the sacrifice !" he (the priest) orders the sacrifice to be successful.

(In the first half of the fourth, verse :)" to thee, Adhrigu ! drip

the drops of marrow and melted butter, Agni ! thou strong one !" the

drops both, of the marrow and melted butter, are mentioned. (By the

second half :)" mayst thou, praised by poets, come (to us) with thy

brightly shining flame ! kindly accept our offerings, wise !" the priest

asks the acceptance of the offerings.

(After the recital of the fifth verses :)" we offer to thee the most juicy

marrow (the Vapa), taken out of the midst (of the belly) ; these drops

(of melted butter) drip on this thin skin ^ (the Vapa), carry them

severally up to the gods !" the priest pronounces the formula Vdu^at !

for the drops (and thus concludes the offering of the drops).

He then repeats the same formula (the Anuvasatkara as is sacrificing

the Soma\ Agni, enjoy the Soma ! (using instead of " Soma " the wor{i

" (irops.") These drops belong to all the gods. Thence the rain falls,

divided in drops, down upon the earth.

13.

{On the Svahahyitw and the Offering of the Vup^).

They ask: which are the Puronuvakyas, the Praisas and the

Yajyas for the call : Svaha * ? (The [101] answer is :) The Puronuvakyas

3 From this passage it is clear that by medas in the whole of this hymn, the Vapa

or omentum is to be understood ; for it is called here tvach, i.e., skin, which (although

it is very thin) it resembles.

* The author of the BrShm. alludes here to a practice which appears to be contrary

to the general rules established regarding the offering of oblations. To make it clear,

I here extract the passage concerning it from the Manual, used by the seven Hotri

priests (called Sapta haiitra). On pp. 22, 23 of my manuscript is said, that the Hotar,

after having repeated the hymn addressed to the drops dripping from the VapS, is re-

quested by the Maitravaruna (who then gives the praisa, i.e., order) to* make the

Svahas (svulidkritis, i.e., the pronunciation of the formula : svaha ! of the ajyci, the medas

(Vapa) of the drops dripping from the Vapa, of the Svdhnlcritis in general, and of the

verses which are addressed to the oblations in the hymn mentioned (imam no ijaptam, 3, 21,

see above). This order the Maitravaruna concludes by the words: "SvahS ! the gods

pleased with the Ajya may first taste the Ajya ! Hotar, repeat the Yajyft !" Thereupon

the Maitravaruna repeats a Puronuvakya for the offering of two portions of Ajya. Then

the Maitravaruna orders the Hotar to recite two Yajyas, one for Agni, the other for Soma,

69

t are just the same as those recited (for the drops), the Praisas and the

Yajyas are^ also the same. They furtlier ask : which are the deities for

these Svahakritis ? {To this) one should answer, the Visve devdh ; for

there are (at" the end) 'of the Yajya the words, " may the gods eat the

oblation over which Svaha ! is spoken."

The gods conquered by means of the sacrifice, austerities, penances,

and sacrificial oblations the heavenly world. After the Vapa had been

.offered, the heavenly world became apparent to them. Regardless of all

the other rites, they went up to heaven by means of the oblation of the

Vapil (alone). Thereupon Men and Risis went to the sacrificial place

of the gods (to see) [102] whether they might not obtain something

worth knowing. Having gone round about and searched all the place,

they found nothing but a disembowelled animal lying there. Thence

they learnt that verily the value of the animal ( for sacrifices) consists only

in its Vapa, which part is just as much as the whole animal.

When they, at the third libation, fry the remaining portions (all save

the Vapa) of the animal and offer them, then they do so, wishing, " mayour sacrifice be performed with many many oblations ! may our sacrifice

be performed with the entire animal!"

14.

The oblation of the Vapa is just like an oblation of ambrosia ; such

oblations of ambrosia are (besides) the throwing of the fire ' (produced by

the friction of wooden sticks) into the sacrificial hearth, the oblation of Ajya

and that of Soma. All these oblations are without an (apparent) body (they

disappear at once when thrown into the fire). With such bodiless obla-

tions the sacrificer conquers the heavenly world. The Vapa is just like

sperm ; for just as the sperm (when effused) is lost (in the womb), the

Vapa is lost (disappears in the fire on account of its thinness). Further,

the Vapa is white like sperm, and, without a substantial body, just as

in order to induce these deities to accept the offering given after the recital of the Ydjya.

After having repeated them, he is ordered to repeat the YSjya for the medas (Vapfl),

addressing Agnisomdu.

Now the deviation from the general adopted rules of the sacrificial practice is, the

formula Svaha is here several times used without having a proper AnuvSkyS and Yajya.

To this practice some performers of sacrifices had raised some objections. But the author

ofourBrahm. defends the practice, asserting that the PuronuvakySs required for the

Svahakritis are included in those mentioned for the drops (p, 99), their praisa is contained

in the general praisa, in the words : hotar agnim yaftsat, may the Hotar recite the YSjyS,

for Agni ! &c., wiiich formula the different Svah&s follow, one of which is, Svdhd

sv'fMkritindm (see above); and their Yajy& comprised in the general YSjyS., which is

according to the Asvalay. Sutr. 3, 4, the last verse of the Aprisuktd,

» See Ait. Br. 1,15.

70

apftrra. Blood and flesh making up thd oubstance of tho hody, the Hotor

therefore should say (to the Adhvaryu) : cut oJEE all that has no blood.

The Vapa oblation must consist of five parts, even if there are only

four parts (all except the gold plate) at the sacrificer's disposal. The

priest first puts * melted [103] butter for the Vapa in the ladle, then

follows a thin gold plate, the Vapa, the melted butter for the gold plate,

and (lastly) the dripping of melted butter (on the whole).

They ask : if there is no gold to be had, what should he do then ?

(The answer is :) he should first put twice melted butter in the ladle,,

then the Vap^, and drip twice hot melted butter on it. The melted

butter is ambrosia, the gold is also ambrosia. Therefore everything

wished for (by the eacrificer) when throwing the melted butter and

the gold (into the ladle), is attainable. Together with the melted

butter (to be taken twice), and the gold, the Vap^ oblation consists of

five parts.''

Man is composed of five parts, viz, hairs, skin, fiesh, bones^ and

marrow. The priest having (by the Vap& oblation) made (the sacrificerj

just such a man (composed of five parts), offers him in Agni, who is

the womb of the gods. For Agni is the womb of the gods ; after

having grown together in Agni's womb with the (different other) oblations,^^

he then goes up to heaven with a golden body.

16.

{On the Repetition of the Prdtar-anuvdka, or Early Morning Prayer,

on the Day of the Soma Libation.)

The Adhvaryu orders the Hotar to repeat the mantras appropriate

for the gods who appear in the early morning. These gods are Agni,

Ub&s (dawn), and the Ativins (twilight) ; they come, if each of them

is addressed in mantras of seven different [104J metres.' They come

on the call of him who has such knowledge.

As Prajapati, when he himself was (once) Hotar, was just about

to repeat the Pratar-anuvaka, in the presence of both the Devas and Asu-

ras, he first thought, he will repeat the Pratar-anuvaka for our benefit

;

the latter believed, he will do so for us. He then repeated it for the

Devas. Thence the Devas became masters of the Asuras. He who has

such a knowledge becomes master of his enemy, adversary, and

* The technical term for this proceeding is upa-staranam.' The two others are the Vap4 itself and the hot melted butter dripped on it.

• To each of these three deities are mantras in the following leren metresaddressed : Gdyatrf, Anu^^up, Triftnp, Br-hatt, Uf»ih, Jagatt and Pankti,

71

gainsayer. It is called PrAtar-anuv&ka (morning prayer) ; for Praj&pati

prayed it early in the morning. It ia to be repeated in the dead of

night." For people follow in their sayings him, who possesses the

whole speech, and the full Brahma, and who has obtained the leader-

Bhip.^°

Therefore, the Pr&tar-anuv&ka is to be repeated in the dead of

night : for it must be repeated before people commence talking.

Should he, however, repeat the Pratar-anuvaka after people have

commenced talking, he would make the Pratar-anuv&ka (which should

be the first speech uttered in the morning) follow the speech of

another. vSuch being contrary to its nature) it must be repeated in

the dead of night. He should repeat it even before the voice of

the cock is heard. * ^ For all the birds, including the cock, are the

[105] mouth (the very end) of the goddess Nirriti (destruction, death.)

If he thus repeats the Pr&tar-anuvaka before the voice of the cock is heard,

(he should do so considering) that we cannot utter the sacred words re-

quired at a sacrifice, should others already (animals or men) have made

th«ir voices heard. Thence (to avoid this) the Pratar-anuvaka should be

repeated in the dead of night. Then verily the Adhvaryu should begin

his ceremonies'" (by calling on the Hotar to repeat the Pratar-anuvAka),

and the Hotar then should repeat it. When the Adhvaryu begins his

work (by ordering the Hotar to repeat), he begins with Speech, and the

Hotar repeats (the Pratar-anuvaka) through Speech. Speech is Brahma.

Thus every wish which might be attainable either by Speech or Brahma"

IB attained.

16.

Praj^pati being just about to repeat the Prdtar-anuv4ka, when he

was himself Hotar (at his own sacrifice), all the gods were in a state of

anxious expectation, as to who of them wo^ld be first mentioned. PrajA-

pati looked about (and, seeing the state of anxiety in which the gods were,

thought), if I commence by addressing (the mantra) to one deity only.

• This appears to be the meaning of : mdhati rdtry&h. S&y. explains it rather

artificially "as the great portion of the night following the day on which the animal

acriflce for Agni^omiya had been performed.

»» The author alludes here to the relation of subjects to the king, and of pupils to

their teacher.

11 By safcitni only the cock is to be understood. The original form being Italtutyi,

vr& are reminded of the very word "cock." Great importance is attached to this bird id

the Zend-Avesta, where it is named paro-darg.

" The term used is, updkaroti.

»* Siy. understands here by speech the worldly «omincn fc«lk, by Srahma the ?a«red

speech^ ^h« repetition of the mantras.

how will the other deities have a share (in such an invocation) ? He then

saw (with his mental eyes) the verse : d.p6 revatir, i.e., the wealthy waters

(10, 30, 12). Apo,i.e. waters, means all deities, and revatil} {lich) means

also all deities. He thus commenced the Pratar-anuvaka by this verse, at

vrhich all the gods felt joy : (for each of them thought), he first has men-

tioned me ; they all then felt [106] joy when he was repeating the Pratar-

anuvfika. He who has such a knowledge (i.e., who commences his Pratar-

anuvaka by the same verse), commences his Pratar-anuvaka with a joint

address to all the gods.

The Devas were afraid of the Asuras robbing them of their early

morning sacrifice (the Pratar-anuvaka), for they (the Asuras) were so very

strong and powerful. But Indra said to them :'* Do not be afraid ! I shall

strike them with the three-fold power of my morning thunderbolt."

He then repeated the verse mentioned (10, 30, 12). This verse is in three

respects a thunderbolt, viz., it contains " the destroying waters" ^^ {opo nap-

tryo), it is in the Tristubh (Indra's metre, and it contains " speech"' " (it is

recited with a loud voice). With this thunderbolt he struck and destroyed

them. Thence the Devas became masters of the Asuras. He who has such

a knowledge, becomes master of his enemy, adversary, and gainsayer.

They say : he should be the Hotar who produces in this verse (when

reciting it) the number containing all metres. This is the case, if it be

repeated thrice. This is the production of the metres.

17.

He who wishes for long life, should repeat a hundred verses. For

the (full) life of man is a hundred (yearsj ; he has (besides) a hundred

powers, and a hundred senses.^' (By repeating one hundred verses)

[107], the priest secures to the sacrificer his full age, his (mental and

bodily) powers, and his senses.

He who wishes for (performing successfully the subsequent great)

sacrifices, should repeat 360 verses. For the year consists of 360 days;

such a year (is meant here). The year is Prajapati. Prajapati is the sac-

rifice. The intelligent Hotar who recites 360 verses, turns (in this way)

the sacrifice (regarded as a divine being, the mediator between gods and

men) towards the sacrificer.

" In the Anukramanikfijthe deity of the song in which this verse occurs, is called

Apo naptriiah.

" Vcich has the power of destroying, under certain circumstances, the sacrificer,

" According to Say., the number of "a hundred" for the senses is to be obtained,

if the senses are stated at ten, and if to each of them ten tubular vessels, in which they

move, are ascribed.

73

He who wishes for children and cattle, should repeat 720 vereeB. For

so many days and nights make a year (one of 360 days). Prajapati is the

year. For, after he is produced {prdjayamdna), the whole universe is pro-

duced (prajayate).^'' He who has such a knowledge, obtains, if being born

after Prajapati (by means of the sacrifice), children and cattle.

If any one who is not recognized as a Brahman, or one who has a bad

reputation on account of being charged with crimes, should bring a

sacrifice, then 800 verses should -be repeated. The Gayatri consists of

eight syllables (three times eight). The gods being of the nature of the

Gayatri, removed the evil consequences of sin and crime. He who has

such a knowledge, removes the evil consequences of sin and crime from

himself by means of the Gayatri.

He who wishes for heaven, should repeat a thousand verses. For the

heavenly world is at a distance of about 1,000 days' travelling on horse-

back from here (this earth). (To repeat a thousand verses, is done) for

reaching the heavenly world everywhere. (He who then wishes) for

acquisition of things to be enjoyed, and of communion (with the gods),

should recite an unlimited number (of verses). For Prajapati is [108]

boundless. To Prajapati belongs the recitation which makes up the

Pr&tar-anuvaka. Therein are all desires contained. When he repeats an

unlimited number (it is done) to obtain fulfilment of all desires. He whohas such a knowledge, obtains fulfilment of all wishes.

Thence one should repeat an unlimited '" number (of verses). Herepeats verses of seven (kinds of) metres for Agni ; for there are seven

worlds of the gods. He who has such a knowledge becomes successful

in all of them. He repeats verses of seven (kinds of metres) for Usas;

for there are seven (kinds of) cattle* ' in villages. He who has such a

knowledge, obtains these seven (kinds of) cattle in the villages.

He repeats seven (kinds of verses) for the Ai^vins ; for Speech spoke in

seven (different tones). In as many tones {i.e., seven) then spoke Speech

(in all made men). (These seven tones are made) for comprising the

whole speech (the worldly talk and singing), the whole Brahma. Herepeats verses for three deities ; for three worlds are three-fold. (This

repetition therefore serves) for conquering (all) these worlds of the

gods,

" He is the creator.

" As many as a Hotar can repeat from after midnight to sunrise.

" Such as goats, sheep, cows, horses, asses, camels, &c. As the seventh kind, Apastam-

ba counts man.,

10

74

18.

They ask : how should the Pr4tar-anuv&ka be repeated ? It is to be

repeated'" according to the metres (verses of the same metre to be put

together). The metres are the limbs of Prajapati. He who brings the

sacrifice is Prajapati. For the benefit of the sacrificer, the several verses

of the Pratar-anuvaka are to be recited pada (foot) by pada." For cattle

[109] have four feet, (if he do so) he obtains cattle. He should repeat it by

half verses. When he repeats it in this way, (then he does so for securing)

a footing (to the sacrificer). Man has two legs, and animals have four.

He thus places the two-legged sacrificer among the four-legged animals."

'

Thence he should repeat the Pratar-anuvaka only by half verses.

They ask: the (metres of the) Pratar-anuvaka being developed, "'

how do they become then undeveloped ? The answer should be : if the

Brihati metre is not moved from its centre.

Some deities have a share in the invocation offerings, others in the

Stomas (the qhants of the Sama singers), others in the metrical verses)

(chhavdas) repeated (by the Hotar). By means of the invocation offerings

idhutis), one makes pleased those deities who have a share in these offerings,

and, by means of the chants and recitations, those also who have their

shares in the Stomas and metres. He who has such a knowledge, makespleased and well-disposed bothi parties of deities (those who have their

share in the invocation offerings, and those who have theirs in the Stomas

and metres).

[110] There are thirty-three gods who drink Soma and thirty-three

who do not drink Soma.

Tlie Soma-drinking gods are : eight Vasus, eleven Rudras, twelve

^ That is to say : he should take together all the verses In the Gfiyatrl, or In the

Triotubh or other metres, without mixing them.'1 There are in most cases four.

« The four feet of animals are indicated by the division of each verse Into four padae,

and the two legs of the sacrificer by the stopping of the voice after the repetition of each

half verse.

2' Asv. Sr. Siitr. 4,18. The regular order of metres which commences by Gfiyatri

and goes on by Usnih, Anustubh, &c., based on the increase by four syllables of each

subsequent metre, is not kept in the Pr4tar-anuvS.ka, U^nih is hero not second, but fifth ;

Aunstubh is second. The expression vyiiUia means, one metre being produced by an

increase of the number of syllables out of the preceding metre. This increase In the

Pritar-anuvfika goes as far as the fourth mentre, the Brihati, which is the centre;

then the turn from the lower number to the higher commences again. The first

turn is G4yatri, Anustubh, Tris.tubh, and Brihati ; the second U^nih, Jagati, andPankti. There being after the Brihati a return to lower numbers, the development is

stopped : thenco the Prsltaranuvfika is avyulha also.

ro

Adityas, Prajdpati and Va§at-kc^ra. The not-Soma- drinking gods are :

eleven Prayajas,'* eleven Anuyajas," and eleven Upay^jas.'" They

[111] have their share in the sacrificial animal. With Soma, he pleases

the Soma-drinking deities ; with the animal, those who do not drink Soma.

Thus, he who has such a knowledge, makes both parties pleased and well-

disposed.

2'' These are the eleven verses of the Apr! hymns, see 2, 4.

^' At the animal sacrifice, there are eleven Anuyajas required. This is briefly stated

in Asv. 6'r. S<itras4, 6, where, however, in addition to those occurring at a previous

sacrifice (Chaturmfisya Isti), only two are mentioned ; and on refereice to the rules on

the ChAturmSsya Ibti (2, 16), wo find also, in addition to three which are supposed to be

already known, only six mentioned. The three primitive ones are then to be found in the

ruleson the Darsa pQrpima-istis (1, 8). The formula is for all Anuy&jas the same. First

comes the name of the respective deity in the nominative, then follow the words : vasuvane

vasudheyasya vein (or vit&m, or vyantii). The first Anuydja, which is addressed to the

barhis, or sacrificial seat, runs for instance, as follows : ^^ ^%^^^ ^[g^^^'l ^t e. " may the divine sacrificial seat, O giver of wealth (Agni) ! taste of the wealth (food)

which is to be put by." The latter expression refers to the remainder of the sacrificial

food which had been eaten by the priests and the sacrificer just before the offering of the

Anuyajas. The gods are to have a share in the food already eaten. Foodlis regarded ass

the wealth to be put by ; for it serves for the acquisition of vigour and strength. The

term vasu is frequently used with reference to food at the time of eating the remainder

of the sacrifice. See 2,27. The order of the Anuydjah deities at the animal sacrifice is

the following : (1) devir dvdrali (the gates), (2) u0id-naMd (dawn and night), (3) devl

jo^tri (satiation), (4) urj and dhuti (vigour and oblation), (5) daivy/i hatdrd (the two divine

Hotars, i.e., the fire on earth and that in the sky), (6) tisro devir (the three deities :

lid, Surasvuti, and BJiaratl, see 2, 5), (7) harhis, {8) nardsamso (see2, 5>, (d) vamtspati,

(10) harhir vdritindm (the stalks of kusa grass, thrown in water jars, (II) Agni Svi^taJirit.

*• The Upmjdjas, or supplementary offerings, accompany the AnuySjas. At the same

time that the Hotar is repeating the Anuyaja mantras, and the Adhvaryu is throwing at

the end of each an oblation into the fire, the PratiprasthStar, who is the constant assistant

of the Adhvaryu, offers eleven pieces of the guts of the slaughtered animal, and

accompanies his offerings with eleven Yajusmantras (see them in the VSjasaneya

Samhita 6, 21, and Taittriiya Samh. 1, 3, 11). All conclude with : svdhd. On comparing

their text in the Vdjasaneya 8., with that in the Taittiriya 8., we find sonae differences

in the order of these mantras. The deities are the same. They are according to the Taitt. S.

the following ones : (1) Ocean, (2) Air, (3) Savitar, (4) Day and Night, (5) Mitravaruna,

((J) Soma, (7) the Sacrifice, (8) the Metres, (9) Heaven and Earth, (10) the TMvine Clouds

{nabhas, invoked for giving rain according to Sdyana's commentary on the Taitt. S. vol. i.

p. 550, ed. Cowell), (11) Agni Vaisvanara. The Hotar has nothing to do with the UpaySjag,

All is performed by the Pratiprasthatar. We find the whole ceremony minutely described

in the Hiranyakesi-8rauta-S(itras (4, 16, 17). The charcoals for kindling the fire for these

offerings are taken from the fire which is on the place where the animal is slaughtered.

These charcoals are (as I am orally informed) put on the so-called Dhisnya, or small

fire-place behind. which the Hotar is sitting, and which is between the Agnidhra and

Marjaii fires. On the same place the tail of the animal, the principal part of which

belongs to the " wives of gods, " is sacrificed.

76

He concludes with the verse : ahhdd u^d rusatpdsur (5, 75, 9), i.e.,

aurora appeared with the roaring cattle.

They ask : if he repeats three liturgies (kratus)*'' addressed to Agni,

Usfis, and the Ai^vins, how can his concluding (the whole liturgy) with

one verse only be accounted for ? (The answer is :) all three deities are

contained (in this verse). (The first pada :)" aurora appeared with the

roaring eattle, " is appropriate to Usas. (The second pada:) "Agni is

put in at the proper time, " belongs to Agni. (The second half verse :)

" 0, ye mighty (brothers !), your immortal carriage is yoked, hear my sweet

voice !" belongs to the Ativins. When he thus concludes with (this) one

verse, then all three liturgies have their place in it.

[112] THIRD CHAPTER.

{The Apo "Naptrtyam Ceremony. The Updrhsu and Antarydma Oblations.

The Rotar has no share in the Bahi^pavamdna Meal. The Libation for

Mitrd-Varuj^a to be mixed with milk. On the Puroddsas belonging

to the Libations. Havi^pafikti. Akgara-pankti, 'Nardaarhsa-pafikti.

Savana-pafikti).

19.

{iStory of the ^ildra Ri§i Kava^a^).

The Ri§is, when once holding a sacrificial session on (the banks of)

the Sarasvati, expelled Kavasa, the (113) son of Ilfasa, from (their) Soma

*' This term denotes the parts of the Pratar-anuvSka which introduces the Soma

sacrifice.

* In the Eausitaki Br&htnanam (12, 3), the story of Kavasa is reported in the

following way :

—

mv^mi: mm^ ^mnm^ turif^ «^> ?rs^ f^^m^ i cf t*« ^^rpf^^n I f# s^5^ t

i.e., the Risis, called the "middle ones" (Gritsamada, Visvamitra, Vaniadeva, Atri,

Bharadvfija, Vasistha, see Asv. Grihya Sutras, 3, 4), hold once a sacrificial session on

the Sarasvati. Amongst them there sat Kavasa. These (Risis) reproached him (that

he had come among them) saying :" Thou art the son of a slave girl, we shall neither eat

nor drink with thee." Having become angry, he ran to the Sarasvati, and obtained her

favour by moans of this hymn (pra devatrd braUmane). She followed him. These Risis

then thought that he was guiltless. Turning to him, they said, "Risi ! adoration be to

thee, do us no harm ! thou art the most excellent among us, for she (Sarasvati) follows

thee." They made him the manager of the sacrifice, and thus appeased his wrath. This

is the importance of Kavasa, and he it was who made that hymn known.

The occasion on which Kavasa had this hymn revealed to him, is thus related in

the Kan.^itaki Brahra. (12, 1) :-

77

sacrifice (saying) : How Bliould the son of a slave-girl, a gamester, who is

no Brahman, remain among us and become initiated (into all sacrificial

rites) ? Tbey turned him out (of the place) into a desert, saying, that

he should die by thirst, and not drink the water of the Sarasvati. After

having been driven (from this place), into a desert, he, being vexed by

thirst, saw (the mantra called) Apo naptriyam: pra devatrd hrahmane

gdturetu, &c., i.e., may there be a way leading to the gods for the Brahman

(may he be received among them). By this means he obtained the favour

of the waters. They went out (of their house) to (meet) him. Sarasvati

surrounded him on all sides. Therefore that place is called Parisdraka

('from enam-kava^am-parisasdra). As Sarasvati had surrounded him en

all sides, the Risis said, the gods know him ; let us call him back. All

consented, and called him back. After having called him back, they

made Apo naptriyam, by repeating : pra devatrd hrahmarie (10, 30) ; by

its means they obtained the favour of the waters and of the gods. Hewho, having this knowledge, makes the Apo naptriyam," obtains the

favour of the waters and the gods, and conquers the highest world (the

heavenly-world).

[114] He should repeat it without stopping. (If he do so) the god

of rain (Parjanya) will bless his children with incessant rain. Should he

stop at regular intervals, when repeating (the hymn, as usual), then the

rain-god would keep away in the clouds the rain from his children.

Thence it is to be repeated without stopping. If he repeats thrice the

first verse of this (hymn) without stopping, in this manner the whole (of

the hymn) becomes repeated without stopping.'

20.

(The Ceremony of Mixing the Vasativari and Ekadhand Waters.)

After having repeated these (first) nine verses (of the hymn, 10, 30) in

the same order as they follow (one another in the Samhita), he repeats the

Of old the Raksas, the disturbers of the sacrifice, guarded the waters on the bathing

places. Some persons had come to the waters. Thereupon the Rak^as killed them all.

Kavasa then saw this hymn which comprises fifteen verses : pra devatrd. He then

repeated it, and by means of it turned the Raksas from the bathing places, and killed

them.

* The priests take water from a river, putting it in an earthen vessel. This water

serves for squeezing the Soma juice.

* He h.is to repeat only the first verse thrice without stopping, whilst all remaining

verses of the hymn may be repeated in the usual manner. For, the repetition of the first

holds good for the whole remaining part.

78

(Uth verse), hinotd no adhvararh,&c.,B,s the tenth, and (after it, he adds the

10th : ) dvarvrUatir, when the waters* filled (in jars) by the Ekadhanins are

£116]I turned away (from the river or tanlc whence they have been taken

to the sacrificial compound). When they are seen (by the Hotar), he

repeats : prati yad dpo adrisram (10, 30, 13). When the waters approach

(the Chatvala), then he repeats the verse : ddhenavah payasd (5, 43).

When the (Vasativari and Ekadhana) waters are joined together (in the

Chamasas of the Hotar and Maitravaruna), then the Hotar repeats : savi

anyd yanti (2, 35, 3).

(To illustrate the origin of this rite, the following story is related.)

Both kinds of waters, those called Vasativari, which were brought

the day previous (to the Soma feast), and those called Ekadhands, which

were brought on the very morning (of the Soma feast), were once jealous

of one another, as to which should first carry up the sacrifice. Bhfigu,

becoming aware of their jealousy, bade them to be quiet, with the verse :

sam anyd yanti, &o. He restored peace among them. The waters of him

who, having such a knowledge, restores peace among them (in this

manner) will carry his sacrifice.

[1163 When (both kinds of waters) the Vasativaris and the

Eltadhands are poured together in the Chamasa of the Hotar, he repeats :

dpo na devir upayanti (1, 83, 2). Then the Hotar asks the Adhvaryu :

* I subjoin here a more detailed description of the Ap6 naptriyam ceremony,

or the joining of the water jugs. My statements are taken from a Soma prayoga

(a manual of the Adhvaryu priests), the Hiranyakesi SrAuta Sfltras, and oral infor-

mation. After the Hotar has finished the Pr^tar-anuvaka, the Adhvaryu addresses

to him the words :•' Ask for (tsya) the waters, " to which the Hotar answers : " Apo

naptriya" (calling upon them). The Adhvaryu continues his orders (before the Hotar

can answer) : Chamasa-adhvaryu of the Maitravaruna, come hither I ye Ekadhanins

(bringer of the Ekadhand waters) come ! Nestar bring the wife (of the sacrificer) I

Agnid (Agnidhra), turn the Chamasa (Soma cup) of the Hotar and the vasatwan waters

towards one another in the Ohdtvdla (a hole, for making ablutions) I The Chamasa-

adhvaryu of the Maitravaruna then brings a Chamasa. The Ekadhanins, i.e., those

who carry the so-called Ekadhana waters, then come with three jags for the

ehadhand, that the Adhvaryu should first throw one stalk (ekadhana) into the jag, and

thus consecrate it. Thence these waters are called ekadhands. The Nestar brings

the wife who holds a jug in her hand. After all have come, the Adhvaryu throws one

stalk of kus'a grass into the waters, and after having repeated the mantra, devir dpah,

he puts four sruvafuls of ghee on the stalk, and sacrifices it. The Adhvaryu brings the

Chamasa of the Hotar and that of the Maitrfivaruna, in which the Ekadhana waters are,

into mutual contact, and puts the Vasativari vl'ater jug near it. He pours water from

it into the Chamasa of the Hotar, and leads it into that of the Maitravaruna, and again

from that of the Maitravaruna into that of the Hotar, When the waters poured by the

Adhvaryu from this jug come near the Hotar, the latter asks the Adhvaryu thrice,

adhvaryo aver apa—Hast thou brought the waters, Adhvaryu ? Instead of this formula,

we find in the Kaujtaki Br. (12, 1,) ^srmn t^W ^ which means exactly the same.

79

Hast tliou obtained the waters ? For the waters are the sacrifice. (Tlie

question therefore means:) Hast thou obtained^ the sacrifice? The

Advharyu answers : These (waters) are completely obtained. ® This means :

see these waters.

(The Hotar now addresses to the Adhvaryu the following words:)" With these waters you will squeeze, Adhvaryu, for Indra, the Soma,

the honey-like, the rain-giving, the inevitably-successful-making ' at

the end, after having included so many ceremonies (from the first

to the last) ; (you will squeeze) for him (Indra), who is joined by the

Vasus, Rudras, Adityas, Ribhus, who has power, who has food, whois joined by Brihaspati, and by all gods

;(you will squeeze the Soma)

of which Indra (formerly) drank, slew his enemies, and overcame his

adversaries. Om !

" (After having spoken these words) the Hotar

rises from his seat (to show his respect). Respect is to be paid to

the waters by rising, just as people rise to salute a distinguished

[ H*^ ] person who is coming near. Thence the waters are to be

saluted by rising from the seat, and turning towards them. For, in the

same manner, people salute a distinguished man. Therefore the Hotar

must go behind the waters for saluting them. For, the Hotar, even if

another one brings the sacrifice, has (in this way) the power of earning

fame. Therefore the jrepeater (of the mantra) should go behind them.

When going behind them, he repeats : amhayo yanty adhvahhiljL (1, 23, 16),

i.e., the waters which are the friends of the sacrificers come on (various)

ways mixing their (own) liquid with honey. (In the word viadhu, honey,

there is an allusion to Soma.) If a man, who has not tasted (formerly) the

Soma juice, should wish to earn fame (he ought to repeat this verse). If

he wishes for beauty, or for the acquirement of sacred knowledge (Brahma

splendour), he should repeat the verse, amur yd upa sHrye (1, 23, 17). If

he wishes for cattle, he should repeat, apo devir upahvaye (1, 23, 18).

* The word aver, in the formula used by the Hotar, is here explained by *' avidah,"

thou hast obtained.

• In the original, Dtem anannamur. The formulas appear to be very ancient.

Avannamur is an imperfect of the intensive of the root vam. In the Eaut^itakl

Br&hmanam stands tjj^e same formula.

' l^ivrdntam. The word, tivra, " pungent, " is here, no doubt, used In a figurative

sense, as S^y. explains it. It means a thing that is ultimately to the point, that hits at

its aim, just as the sting of an insect, b&y.'s explanation is, on the whole, certainly

correct. That this is the true meaning, is corroborated by the following word, bahura-

madJiyam, i.e., which has much (i.e., many ceremonies) between the commencement and end.

Both expressions seem to belong together, forming a sort of proverbial phrase, the

import of which is that, notwithstanding the many ceremonies, the fruit of the SomasacriflcG is not lost, but ultimately sure.

'

«

80

Should he, when repeating all these verses, go behind (the water8\ he

would obtain fulfilment of (all) tbese wishes. He wbo knows this, obtains

these wishes.

When the Vasativari, and Ehadhands are being put (on the Vedi),

then he repeats, imd agman revatir jiva dhanyd (10, 30, 14) j and with the

verse, dgmann d'pah. (10, 30, 15), he concludes when they are (actually)

put (on the Vedi).

21.

{The Libations from the ZTpdrhiu and Antarydma Qrahas.

The Haling in and out of the Air hy the Hotar).

The Pratar-AnuvSka is the head of the sacrifice (Soma sacrifice).

The Uparfasiu and Antaryama [US] Grahas") are the air in-

haled (prdna) and the air exhaled (apdna^). Speech is the weapon.

Therefore, the Hotar should not make his voice heard before the

libations from the Updrniu and Antarydma gralias are poured (into

the fire). Should the Hotar make his voice heard before these two have

^Updihsu and Antarydma are names of vessels from which the two first Soma libations

are poured into the Ahavaniya fire, as soon as the jnice is obtained by squeezing.

Both libations which precede those from the other Soma vessels (AindravAyava, &c.)

poured into the fire of the Uttar4 Vedi, are not accompanied with mantras recited by the

Hotar, as all other libations are, but they are performed by the Adhvaryu, whilst the

Hotar is drawing in his breath, or haling out the air which was breathed in. "When

doing the first, the libation from the Upfims'u graha is poured into the fire ; when doing

the latter, that from the Antarydma graha is given. The Adhvaryu repeats some sacri-

ficial formulas (see the Taittiriya Samhita 1, 4, 2, 3). whilst the Hotar mutters only the

two formulas (the technical name of such formulas repeated by the Hotar is nigada) which

are mentioned here (2, 21), and also in the Asv. Sr. Sfltras (5, 2).

In the books belonging to the Yajurveda, we meet the terms updmsu graha and

upamsti pfitra, and likewise antaryama graha, and antarydma pdtra. These terms require

some explanation. The pdtra is a vessel, resembling a large wooden jar with but a very

slight cavity on the top, in which the Soma juice is filled. The graha is a small cup,

like a saucer, made of earth, and put over the cavity of the Soma vessel, in order to

cover the " precious " juice. The bottom of it is first put in water, and a gold leaf placed

beneath it. There are as many srrahas as there are p&tras ; they belong together just as

cup and saucer, and are regarded as inseparable. The word graha is, however, taken

often in the sense of the whole, meaning both graha and pdtra. On the different names of

the grahas required at the three great libations, see the Orahakdnda in the Satap.

BrShm. 4, and the commentary on the Taittiriya Samhita (vol. i. p. 593-693 ed. Cowell).

I am in possession of several grahas and patras,

•At the end of the Pratar-anuvaka, the Hotar must, after having repeated with a

low voice the mantra, prdnam yachha, «&c., draw in the breath as strongly as he can.

Then he repeats with a low voice, apdnam yachha, &c., and, after having finished, he

exhales the air (through the nose) as strongly as he can. He repeats with a low voice,

vydiidyn, &c., and when touching the stone by which the Soma for the Upamsu graha is

flqueezeil, he is allowed to speak aloud. (Oral information).

81

£119J been poured into the fire, then he would carry off the vital airs of

the sacrificer by means of the speech, which is a weapon. For (if he do

bo) some one should say to the Hotar (afterwards), that he has made the

vital airs of the sacrificer go off, (and he, the Hotar) would lose his life.*'

It happens always thus. Thence the Hotar should not make his voice

heard, before the libations from the Uparfasiu and Antaryama grahas are

poured into the fire. He should, when the libation from the Upams(u

graha is given, mutter the words :" Keep in the air inhaled ! Svaha ! il emit)

thee, speech of good call for pleasing the sun (which is thy presiding

deity)." He should then draw in the air, and say (with a low voice) :"

breath, who goest in (my body), keep in (my body) the breath !" He should,

when the libation from the Antaryama graha is given, mutter the words

:

" Keep in the air exhaled ! Svaha ! (I emit) thee, speech of good call

for pleasing the sun." (After having spoken these words) he should hale

out the air, and say, " air, haled out, keep this very air (which is to be

haled out, in my body)." By the words" (I emit) thee (0 speech!) for

the air, circulating (in my body)," he then touches^ ^ the stone used to

squeeze the Soma juice for the Upanijiu graha, and makes his voice heard.

This stone to squeeze the Soma juice for the Upaihi^u graha is the soul.

The Hotar, after having put (thus) the vital airs in his own self, emits his

voice, and attains his full age (100 years). Likewise, does he who has such

a knowledge.

22.

[120] {The Hotar has no share in the Bahis-pavamdna Meal. The Soma

Libation for Mitrd-Varuv-a to be mixed with Milk).

(After the libations from the Upamj^ii and Antaryama have been

poured into the fire, the Soma squeezed, and poured into the different

vessels

—

grahas—such as Aindaooyava, &c., which are then kept in readi-

ness for making the libations, five of the priests : Adhvaryu, Prastotar,

Pratihartar, Udgatar, and Brahma, one holding the hand of the other

—samanvdrabdhd— walk in the direction of the Chdtvdla, and ultimately

take their seats for performing the ceremony of the Stotra, i.e., chanting

a sacred verse—a Sdman. Now the question is, whether the Hotar is

allowed to walk or not at the same time that the other priests just

mentioned do so.)

At that (occasion, when the priests walk) they (the theologians) ask,

whether he (the Hotar) ought to walk or not (togetlier with the others).

*' That is to say, some one might charge him afterwards with having murdered the

sacrificer.

" Not struck against another, as is done when the Soma juice is being squeezed,

11

S2

Some say, he ought to walk; for tliia meal" in honour of the Ba/ii?-

pavamdna-stotra^^ (which is aboat to [121] be performed by the

Sama singers) is enjoyed equally by both gods and men ; hence (both

gods and men) participate in it. But those who say so are not to

be attended to. Should he walk (along with the Sama singers), then

he would make the Rik (which is repeated by the Ho tar) follow

the Saman. (If any one should see him do so) he at that occasion

should tell him :" The Hotar here has been behind the Sama singers,

and ceded his fame to the Udgatar ; he has fallen from his place

and will (in future) also fall from it." So it always happens to the

Hotar (who walks after the Sama singers).^* Therefore he ought to

remain where he is sitting, and repeat the following Anumantraiiia *'

verse :** which Soma draught here at the sacrifice, placed on the sacred

grass, on the altar, belongs to the gods, of this we also enjoy a share."

Thus the soul of the Hotar is not excluded from that Soma draught

Cwhich is drunk by the Sama singers after the Bahis-pavamana Saman ia

over). Then (after having repeated the mantra mentioned) he ought

to repeat :" Thou art the mouth (of the sacrifice) ; might I become the

[1221 mouth (^first among my people) also! For the Bahis-pavamana

" Thus I translate b/m/csa. It refers to the eatiug of Charu or boiled rice by the Sama

singers before they chant. The Hotars are excluded from it.

'• This stotra consists of nine richas commencing with: upismcii g^yatdnarah, which all

are found together in the Sdmavcddrchikumli. 1-9. All nine richas are solemnly chanted

by the three Sama singers, Pcastotxr, [Jdg ftar, and Pratihartar, Each of these verses is

for the purpose of chanting, divided into four parts : Prastdva, i.e., prelude, the first being

preceded by hum, to be sung by the Prastotar; Udgitha, the principal part of the Saman,

preceded by om, to be chanted by the Udgatar ; the Pratihdra, i.e., response introduced by

hiiiii, to be chanted by the Pratihartar, and the Nidhana, i.e., finale, to be sung by all three.

To give the student an idea of this division, I here subjoin the second of these richas in the

8&ma form, distinguishing its four parts :

—

Prastdva : gji^ ^ ^jvi^T ^^1 ii

Udgitha : ^^qm^foTt ?lRl?rit3^t^I'^^T '•

'Pratihdra: ^ ^Tl^l^T H

l^idhana : ^T'^ II

The Nidhanas, i.e., finals, are for the nine Pavam/Sna-stotra verses, the following onea:

cm, WR[ %^U, %-SJ, ^I^, and ^ji^o^ the four last verses).

" The Rik is regarded as a solid foundation on which the SSman is put. See the

passage in the Chdadogya-Upatii^ad (I, 6, 1), here quoted by Sayaiia :" The Rik is the

earth, the Saman Agni;just as (the fire is put) on the earth, the S&man is placed

over the Rik (as its foundation) ; thence the SSman is sung placed over the Rik." This

means, before the singers can sing the SSmaii, the Rik which serves for this purpose,

is first to be repeated in the form in which it is in Rigveda. This is generally done.

See, besides, Ait. Br. 8, 28.

" This is the repetition, with a low voice, of a verse or formula, by the Hotar, after

a ceremony is over.

§3

draught is the very mouth of the sacrifice (sacrificial personage)." He

who has such a knowledge, becomes the mouth of his own people, the

chief among his own people.

An Asura woman, Dirghajihvi (long-tongued), licked the morning

libation of the gods. It (consequently) became inebriating everywhere.

The gods wished to remedy this, and said to Mitra and Varuna :

"Ye two ought to take off tliis (the inebriating quality from the Soma)."

They said: "Yes, but let us choose a boon fiom you." The god said :

Choose! They chose at the morning libation curd of milk whey {-payasya)

in milk. This is their everlasting share ; that is, the boon chosen by

them. What had been made by her (the Asura woman) inebriating, that

was made good (again) by the curd ; for both Mitra and Varuna removed,

through J,bis curd, the inebriating quality, as it were (from the Soma

juice). ^^

23.

{Purodasa Offerings for the Libations.)

The libations {sav.andni) of the gods did not hold (they were about

falling down). The gods saw the rice cakes (Puroddsas). They portioned

them out for each libation, that they sliould hold together the libations.

Tiience their libations were held together. When, therefore (at the

libations) rice cakes are portioned [123] out for holding together the

libations, the libations offered by the sacrificers are then (really) held

together. The gods made these rice cakes hefore (the Soma offering).

Thence it is called purodasa (from pure, before).

About this they say : for each libation one ought to portion out ric©

cakes, one of eight potsherds (a ball put on eight kapalas) at the morning,

one of eleven potsherds at midday, and one of twelve at the evening,, liba-

tion. For the form of the libations is defined ^' by the metres. But this

" The translation of this sentence offers some difficulty. I follow here Sayapa»

who refers the one asydi to Dirghajihvi, the other to payasyd. We have here an allu-

sion to mixing the Soma with sour milk {dadhydsih), in order to make it less inebriating.

The curds put in it, are Mitra 's and Varuna's everlasting share. By the story which is

here told, the author tries to account for the fact, that the libation for Mitra-Varunais mixed with curds of milk whey. At present, the Soma is not generally mixed withsour milk. A large quantity of water is taken, in order to weaken its strength.

" That is ta say, at the morning libation Gdyatri, each pada of which consists of

eight syllables, is the leading metre, whilst at the midday libation Trii^tuhli (with four

padas, each of eleven syllables'), and at the evening libation Jugati (with four padas,each of twelve syllables), are the leading metres. Therefore, some sacrificial priests wereof opinion that, in accordance with the number of syllables of the leading metre of eachlibation, the number of kapdlas (potsherds) should be eight at the morning, eleven at themidday, and twelve at the evening, libtaion.

84

(opinion) is not to be attended to For all the rice cakes, which are por-

tioned out for each libation, are Indra's. Thence they ought to be put

(at all three libations) on eleven potsherds only.'

'

About this they say : one ought to eat of such a portion of a rice

cake which is not besmeared with melted butter, in order to protect the

Soma draught. For Indra slew with melted butter as his thunderbolt

Vritra. But this (opinion) is not to be attended to.*' For the offering

(besmeared with butter) is a liquid sprinkled (into the fire), and the Soma

draught is such a liquid sprinkled (into the fire). (Both—Ghee and Soma

—

being thus of the same nature) the sacrificer [124] should eat of any part

of the offering (whether besmeared with ghee or not).

These offerings, viz., melted butter, fried grains of barley (dhdndli),

karambha, '" parivdpa, " puroddsa, and payasyd, " come by themselves to

the sacrificers from every direction. To him who has such a knowledge

come these (offerings) by themselves.

24.

{Havi^-pafikti. Ah^ara-pahkti. I^ardsarhsa-pankti.

Savana-pafikti.)

He who knows the offering consisting of five parts prospers by means

of this offering. The offering consisting of five parts {havis-paiihti)

comprises (the following five things) : fried grains of barley, karambha,

parirdpa, puroddsa, and payasyd.

He who knows the Aksara-paikti sacrifice (offering of five sylla-

bles), prospers by means of this very sacrifice. The Aksara-pafikti com-

prises (the following five syllables) : su, mat, pad, vag, cZe." He, who has

such a knowledge, prospers by the sacrifice consisting of five syllables.

He who knows the Nard'samsa-pafikti '* sacrifice [1^5], prospers by

^' The reason is that Indra's metre, Tristubh, consists of eleven syllables.

^' The Soma is not to be brought into contact with anything that is supposed to havebeen an instrument of murder, as in this case the melted butter was.

'" This is a kind of pap, prepared of curds and barley juice {saktu) by kneading both

together. Instead of curds, slightly melted butter (sarpts) might be taken. See KfityS-

yana Srauta Siitra. 9, 1, 17.

2^ This is another kind of pap, prepared of fried grains and barley juice.

" See 2, 22. p. 122.

** These five syllables are to be muttered by the Hotar when making japa (the utter-

ing of mantras with a low inaudible voice), after the havis-paiikti is over. They, nodoubt, correspond to the five parts of the huvi?-pahkti offering.

" This means : the assemblage of five Narasumsas. Nardsamsa is, as is well-

known, a name of Agni, and of some other gods, identical with the Ndiryo-sunha of the

Zend-Avesta (see Hang's "Essays on the Sacred Language, Writings, and Religion of

the Parsees," p. 2S2). According to the explanation given by Sayana, who follows

85

means of it. For two Naraj^amsa offerings belong to the morning,

two to the midday, and one to the evening, libation. This is the

Narasiamsa-pafikti sacrifice. He who has such a knowledge prospers by

it.

He who knows the Savana-pafikti sacrifice, prospers by it. This

Savana-pankti sacrifice consists of the animal which is sacrificed the

day previous to the Soma feast (pasur upavasaihe), the three libations

{savand.ni), and the animal to be sacrificed after the Soma feast is over

{pasur anithandhydh). This is the Savana-pafikti sacrifice. He who

has such a knowledge prospers by means of the Savana-pafikti sacrifice.

The Yajya-raantra for the havis-pankti is :" -"May Indra, with his

" two yellow horses, eat the fried grains (first part of the havis-pahkti\

" with PAsan, the karamhha ; may the parivdpa (be enjoyed) by

** Sarasvati and Bhdrati, and the cake (apitpa-puroddsa) by Indra !"

The two yellow horses Qiari) of Indra are the Bik and Sdman. Pil^ari

(the guardian of flocks, the divine herdsman) is cattle, and karamhhd is

food." As to the words : sarasvati-vdn and hhdrativan, Sarasvati is speech,

[126] and Bhdrata (bearer) means vital air. Parivdpa is food, and

apUpa is sharpness of senses.

(By repeating this Yajya-mantra) the Hotar makes the sacrificer

join those deities, assume the same form, and occupy the same place

with them. He (the Hotar) who has such a knowledge becomes (also)

joined to the best beings and obtains the highest bliss.

The Yajya-mantra for the Svistakfit of the Puroddsa offering at

each libation is " Agni, eat the offering.'"''

one of the masters (Acharyas), the word Nardsamsa, i.e., belonging to Nardsamsa, means

the Soma cups {chamasa), after one has drunk out of them, sprinkled water over them,

and put them down. For, in this condition, they belong to Nardsamsa, At the morning

and midday libations, the Soma cups (chamasa) are filled twice each time, and at the

evening libation only once. Thus the Soma cups become during the day of libations five

times Nardsafnsas. This is the Nardsaihsa-pahkti sacrifice.

" It is not in the Samhita. As it stands here, it appears to have been taken from

another Sdkhd. For, whilst we found above, five parts of the havii}-pahkti menliouod,

here in this mantra we have only four, the pmjasyd being omitted.

" According to Sayana, the meaning of the latter sentence is : Pw-san is called by

this name from his feeding (pus) the cattle, and karambha is called food from being

itself the nourishment.

" The Kausitaki Brahmanam (13, 8) furnishes us with a fuller report on the origin

of the Svistakrit formula required for the Purod&.s'a offerings which accompany the tjoma

libations. It is as follows :—

?$>aT ff^<^ i^.t^ ff^^rfn sftf^mf^5=?ici w^ ^??i?i*i^?iT: ^gJT ^i* 5i?g-

S6

[127] By repeating this mantra, Avatsdra fan ancient Risi)

obtained Agni's favour and conquered the highest world. The same

happens to hira who has such a knowledge, and who knowing it has

this havis-panhti offered {i.e., the sacrificer), or repeats the Yajya-mantra

belonging to it (i.e., the Hotar).

FOURTH CHAPTER.

(The Dvidevdtya Graha Libations, i.e., the Libations poured from the

Aindravayava, MaitravarutiLa, and A'svina Grahas. ^ituydjas. The

Silent Praise).

25.

(Story of a Eace run by the Gods for obtaining the right to drink first

from a Soma Libatioji. The Aindravayava Graha. Explanation of a

certain custom with the Bhdratas),

The gods could not agree as to who of them should first taste the

Soma juice. They (all) wished for it, (each saying) "Might I drink

first, might I drink first." They came (at length) to an understanding.

They said: "Well, let us run a race.^ He of us who will be victor^

shall first taste the Soma juice." So they did. Among all those who

ran the race, V-dyu first arrived at the goal ; next Indra ; next Mitra

and VaruTja, then the Asvins. Indra thinking he would be beforehand

with Vayu, (ran as fast as he could [128] and) fell down close to him. He

^rfT^i^f^jpj^ ^^ ^q: JTsnfor^^sfjrlf w^ ^^^^ ^^% fmrfg sftc^TssTrf^ggf^^ r

i.e., The Hotar uses, as Yajya of the Svistakrit offering of the Purodfisa which accom-

panies the libations, the formula : " Agai, eat the offering."

(On the origin of this formula, the following is reported:) Avatsftra, the son of

Prasravana, was (once) the Hotar of the gods. In that abode of light, Death (one of

the gods) attached himself to him ; for Agni is Death. Ho pleased Agni with an oflering^

repeating :" Agni, eat of the offering," and was released.

(There is another story reported on the origin of this formula, which runs as

follows : -)

The gods went by means of their innate light and splendour to the celestial world.

In that abode of light. Death attached himself to them. Agni is Death. They pleased

Agni with an offering, repeating " Agni, eat "the offering," and were released.

This formula (havir agne vihi) consists of six syllables ; the soul consists of six

parts,— is six-fold. Thus the sacrificer redeems (by means of this formula) through a

soul (represented by this formula) his own soul, and clears off his debts. This is the

mantra of Avatsara, the son of Prasravana.* The expression in the original is : djim aydma. See 4, 7.

87

then said, " We both have (arrived at the goal) together ; let both of

us be winners of the race." Vayu answered, " No ! I (alone) am•winner of the race." Indra said, " Let the third part (of the prize)

be mine; let both of us be winners of the race !" Vayu said, " No !

I alone am winner of the race." Indra said, " Let the fourth part (of

the prize) be mine; let us both be winners of the race!" To this

Vayu agreed, and invested him with the right to the fourth part (of the

first Soma cup presented). Thence Indra is entitled only to the fourth

part ; but Vayu to three parts. Thus Indra and Vayu won the race

together ; next followed Mitra and Varuna together, and then the An^vins.

According to the order in which they arrived at the goal, they

obtained their shares in the Soma juice. The first portion belongs to

Indra and Vayu, then follows that of Mitra and Varuna, and (lastly) that

of the Aslvins.

The Aindravdyava Soma jar (graha) is that one in which Indra

enjoys the fourth part. Just this (fourth part as belonging to Indra)

was seen (by means of revelation) by a Risi. He then repeated the

mantra appropriate to it, niyutvdn Indrdht sdrathir, i.e., Vayu ' (and)

Indra his carriage-driver ! Thence, when now-a-days the Bharatas' spoil

their enemies (conquered in the battle-field), those charioteers who

[129] seize the booty, say, in imitation of that example set by Indra,

who won his race only by becoming the charioteer (of Vayu), " the fourth

part (of the booty is ours) alone." *

26.

{On the Meaning of the Libations from the Aindravdyava, Maiti'dvaruria,

and Asvina Grahas. The two Anuvdkyds for the Aindravdyava Graha.)

The Soma jars (^?'a/irt) which belong to two deities^ are the vital

airs. The Aindravdyava jar is speech and breath, the Maitrdvaruna

jar is eye and mind ; the Ahina jar is ear and soul. Some (sacrificial

priests) use two verses in the Anustubh metre as Purontivakyas, and two

in the Gayatri metre as Yajyas when offering ithe Soma juice) from the

' Niyutvdn is a frequent epithet of Vftyu. See the hj^^mu 2, 41, meaning, one who has

teams, oxen, cows, &c.

* Sayana does not take this word here as a proper name, in which sense we gener-

ally find it in the ancient Samskrit Literature, but as an appellative noun, meaning*' warriors." He derives the word from bhara cattle, and tan to extend, stretch ; to

•which etymology no modern philologist will give his assent. Satvan is here eyplaincd

by Sayana as " charioteer ;" but in his commentary on Rigveda 1,62, 2, he takes it in

the sense of " enemy " which is, we think, the right one.

* The author of the Brahmanam explains here the reason of the custom why the

charioteers are entitled to the fourth part of the booty made in a battlo.

* Th^ee vessels are called : Aiudvai'dynva, MaHrAvaruna, and Asvina.

88

Aindravayava jar. As the Aindravayava jar represents speech and breath,

thus the proper metres 'Anustubh being speech, and Gayatri breath) will

be applied. But this (practice) ought not to be observed. For, where the

Puronuvakya mantra exceeds in (syllables) the Yajya mantra,® there is no

success in the sacrifice ; but where the Yajya exceeds the Puronuvakya

(in syllables) there is success.

(Likewise success is not obtained) by using the same metres (for

Anuvakya and Yajya mantras). In order to obtain any desire what-

ever, referring to speech and breath, the Hotar ought to do so {i e.,

[130] to repeat two verses in the Anustubh metre as Anuvakyas, and

two in the Gayatri metre as Yajya mantras). In this way (all he desires)

will be fulfilled. The first Puronuvakya belongs to Vayu (1, 2, 1), the

second to Indra and Vayu (1,2,4). By that Yajya ^ which belongs to

Vayu, the Hotar makes (produces) breath (in the sacrificer). For Vayu

(wind) is breath, and by means of that pada(foot) of the Indra-Vayu-Yajy&

mantra, which refers to Indra, he makes speech. For speech is Indra's.

He (thus) obtains every desire fgranted) which refers to breath and speech,

without producing any inequality (by having the one set of mantras too

long, the other too short) in the sacrifice.'

27.

{The Rite of Drinking from the Aindravayava, Maitravaruija, and Asvina

Grahas hy the Hotar. The Formulas repeated at those occasions.)

The Soma offerings belonging to two deities are the vita^ airs ;^ but

they are offered in the same jar for both (deities) ; for the reason is, that

(all) the vital airs are of one and the same nature. They are sacrificed from

two * grahas (jars with small cups), for the vital airs are a pair (such as the

' This would be the case if the Anustubh metre should be used for the Puronuv&kyS,

and the Qdyatri as Yajyfi ; for the Anustubh consists of thirty-twd, and the Gftyatri

only of twenty-four syllables.

^ The two first verses of 4, 46, are used as Yfijyas.

* This latter remark refers to the opinion of those who maintained that the

Puronuvakya and Yajya mantras ought to be of the same metres.

* By these, speech, eyes, and ears are meant.

* At the Soma offerings, there are always two Grahas required ; on© is held by the

Adhvaryu, the other by his assistant Pratipasthfitar. The contents of both the grahas

belong to the same pair of deities ; both are therefore dvidevatya, belonging to twodeities. The author of the Brahmana attempts here to explain the circumstance that,

though the Soma offering contained in one graha belong to two deities (Vayu andIndra, Mitra and Varuiia, «fec.), there are always two Grahas used, and their contents

simultaneously sacrificed.

•

so ^^

©yes). [131J VVlieQ (after the Soma ofieriug has been given to the two res-

pective deitiea) the Adhvaryu hands over (the Soma cup to drink of the re-

mainder of the juice) to the Hotar, he receives it with the same mantra by

which the Adhvaryu presents it (to him). By the (words) :" This is a good,''

" this is a multitude of goods ; here is good, a multitude of goods ; in me is

" the good (when the Soma is drunk), a multitude of goods ; rule of speech" I

" protect my speech 1" the Hotar drinks Soma from the Aindravayava

" graha. (Then he repeats) :* Speech with breath is called hither (by me)

;

" may speech with breath call also me 1 The divine Risis, the protectors of

" (our) bodies, ' who are born from austerities {tapoja) are called hither (by

" me) I may the divine Risis, the protectors of our bodies, who are born** from austerities, call (also) me V By the divine Risis, who are the•* protectors of (our) bodies, the vital airs are to be understood. Thus he" calls (invites) the Risis.

(By the words) :" This is a good which has knowledge ; here is a good

" which has knowledge ; in me is a good which has knowledge ; ruler of the

eye, protect my eye !" the Hotar drinks Soma from the Maitravaruna graba.

(Then he repeats) : "The eye with the mind is called hither. May the

" [132} eye with the mind call (also) me I The divine Risis," &c. (just as

above).

(By the words) :" This is a good, a good which is lasting; here is a

" good, a good which is lasting ; in me is a good, a good which is lasting;

" ruler of the sense of hearing !' protect my sense of hearing !" the Hotar

drinks Soma from the Arfvina graha. (Then he repeats) :" Tlie sense of

"hearing with the soul is called hither : may the sense of hearing with the

" soul call (also) me ! The divine Risis," &c. (just as above).

When drinking from the Aindravayava graha, the Hotar facing the

cup turns its mouth towards his face (and drinks) ; for the inhaled and

exhaled airs are in his front. In the same manner, be drinks from the

Maitravaruna jar ; for the two eyes are in his front. When drinking from

• This formula resembles very much one of the most sacred prayers of the Parsis, uu.,

ashem vohuvahistemasti which is particularly repeated when the Zota priest (the Hotar of

the Brahmans) is drinking the Homa (Soma) juice ; uo?»i is etymologically uasu, which is

very frequently used in formulas repeated by the Hotar before he tastes the sacrificial

food ; vahistem is the superlative of iiohu, conveying the same sense as puriivasu.

' In this translation I followed the reading qr^qr. One of my Manuscripts and Sayanaread qriqr, which appears to be only a lapsus calami for qraqi,

' The expression in the original is : taH/ip.7urt»as ta)i:'a/i, the term "body" being thus

put twice.

' Slyaiia explains mn by Rii?»

I'i

90•

,

the Asvlna jar, he turns ita mouth • round about ; for men and animals

hear speech sounding from all sides.

28.

{On the Repetition of the Tivo Ydjyd Mantras for Libation from the Dvidet-

yagrahas. No Anuva^atkdra allowed. On the Agur for those Ydjyds).

The Soma jars belonging to two deities are the vital airs. The Hotar

ought to repeat the (two) Yajya mantras (for the offering poured out of

such a jar) [133] without stopping (at the end of the first mantra), in order

to keep together the vital airs and to prevent their being cut off. The

Soma jars belonging to two deities are the vital aira. (Thence) the Hotar

should not make the Anuvasatkara {i.e., not pronounce the formula:

"Agni, eat the Soma!"^" with the formula Fait §ai ! after the Yajj^a

has been repeated). If he do so, then he stops the (circulation of the)

vital airs which are not stopped (in any other way). For this formula,

(the anuvasatkara) is a stop. (If one should observe a Hotar repeat the

Anuvasatkara) one ought to tell him, that he had stopped the vital airs,

which are not stopped (otherwise), and that he would (consequently) lose

his life. This always happens. Thence he ought not to repeat that

formula (the anuvasatkara) when pouring oblations from the Soma jars

belonging to two deities.

They ask, (what is the reason that) the Maitravaruna priest gives

twice his assent that the Yajya mantra should be repeated, and calls

twice (upon the Hotar) to do so, whilst the Hotar declares his readiness

to repeat the Yajya mantra only once, and (concludes with) pronouncing

twice, Vau^at! Vausat! (instead of doing it once^ ? What is the

(meaning) of the Hotar's declaration of his readiness to repeat the Yajya

mantra* ' (that he repeats it only [134} once at the beginning, and not

before the second mantra } ?

• The Aindravayava graha has oue, the Maitravaruna two, mouths. The drinking from

the two latter ones is described as purastdt prat]jancham, that is, to take the graha in

one's hands, so that its mouth faces the mouth of the drinker, and, when drinking, to turn

the lower part of the vessel aside.

The Asvina graha has three mouths. The drinking from it is described as pariluiramf

that is, to turn its three mouths one after the other to one's mouth when drinking, so that

the whole vessel becomes turned round, (Oral information.)

" The recital of this formula is called amivamtkdra." The words " assent that the YSjya mantra," &c,, and "declaration of his readiness

to repeat," &c., are only a translation of the term dgur, stating its fall import. After the

Hotar has repeated the two PuronuvakyS, mantras, mentioned on p. 180, he is addressed by

the MaitrSvaruna priest in two formulas, following immediately one another, which are

called Praisa-mantra, i.e , mantras containing an order to repeat. Both commence by

01

(The answer is .) The Soma jars belonging to two deities are the vital

airs. The Agur formula is the thunderbolt. If, therefore, the Hotar were

to put between (the two YajyS. mantras) the Agur formula, he would de-

prive the sacrificer of his life (as if striking him) with (a weapon like)

the thunderbolt. (If one should observe a Hotar doing so) one ought to

tell him, that for having, by means of the Agur weapon, deprived the

sacrificer of his life, he himself would also lose his life. Thus it always

[135] happens. (Therefore) the Hotar ought not to repeat the Agur

formula in the midst of (the two Yajya mantras>.

And, further, the Maitravaruna priest is the mind of the sacrifice,

and the Hotar its speech. Speech speaks only when instigated by the

mind (to do so). If any one utters speech different from what he thinks,

such a speech is liked only by the Asuras, but not by the Devas. The

Agur formula of the Hotar is contained in the two Agur formulas {hold

yaksat) pronounced at this (occasion) by the Maitravaruna priest.

29.

(Rituyajas.)

The mantras repeated for the offerings to the Ritus \' (seasons) are

the formula : Hotel yaksat, i.e., may the Hotar repeat the Yajya mantra. The Hotar being

obliged to repeat botli Yajya mantras uno tenore withou t stopping, he can declare his readi-

ness to respond to the order given by the Maitravaruna only before he commences to repeat

the proper YajyS mantras. His readiness he declares by the woids ^ a ^^T7r§- Tiiis is

the agur cf the Hotar. That ^ is to be pronounced with pluti, i,e., with three moras, is

remarked by Panini 8, 2, 88 / ^ 2|a"*4f^ V Patanjali, in his Mahabhdsya, explains^

as an elliptical expression, implying the whole verse—^ ^^I^T f^S^^I?^ ?ZI (Rigveda,

1, 189, 11). On the Agur formula, see Asval. ferauta Sfitras 1, 5, where it is said that the

Agur formula, ^ ^^fllf^> i^ required at the so-called PraySjas (at the first and fifth)

and principally 5, 5. In this latter passage, the rule is given to which the author of the

Brahmana refers, that the two Yajyas for the Aindravayava graha require two Praisas,

i.e. orders, one Agur, and two Vasatkaras ; whilst the two other grahas, the Maitravaruna

and the As'vina, require each only one Yajj-a, one Praisa, and one Vasatkara. See also

the Sdnkhchjana Sutras 7,2. The formula q' ^^jjj^ is always at the beginning of the

Yajya, as well as the words yy^i ^^cT ^^ that of the Praisa mantra. The proper order

to repeat is conveyed at the end of the latter by the words^Tg?f;3f

i-e-, Hotar, repeat the

Yajya mantra, whereupon the Hotar repeats the YajyS. The repetition of this formula

appears to go back to a very remote antiquity. For we find both the formula and its

technical term in the Zend-Avesta. Yajdmahe is completely identical with the ZendYazamdide, which always precedes the names of Ahura-mazda, the archangels, and other

divine beings, and the souls of the deceased, when homage is paid to them. The technical

term for repeating this formula is : d-ghare (the same as a-gur). See the Fravardin

Yasht 50, kahe no idha ndmd dglmirydt, i.e., to whose name of us will he pay homage byrepeating Yazamdide, i.e., we worship. That the word dghairydt has this meaning, is well-

known to the Parsi Dasturs.

" There are twelve Grahas for the Ritus, from which the Soma juice is offered in

three sections ; first six, then four, and, lastly, two are taken. The mantras required

92

the vital airs. By performing [136] them, they (the priests) provide

the sacrificer with vital airs. By repeating six mantras containing the

singular ritund to the Ritus, they provide the sacrificer with the air

inhaled (prdna) ; by repeating four mantras containing the plural rituhhihy

they provide him with the air exhaled (apdna) ; by repeating, at last, two

mantras containing the singular Titund, they provide him with the cir-

culating vital air (vjjdna). For the vital airs are three-fold, viz., air

inhaled, air exhaled, and the air circulating in the body. (These Ritu

offerings being made in three sections) in the first (series of mantras when

six are given), the singular ritiind is used ; in the second, the plural

fituhhih ; and in the third, the singular again fitund are applied. (This

is done) to keep together the vital airs, to prevent them from being cut

off.

are to be found among the so called 'prai^a suktai. See As'val. Sraut. 8. 5, 8, Sankh^yana

7, 8. About the particulars of the Ritu YSjas, see Taittiriya Samhit^l 1, 4, 14 and G, 5, 8,

with Slyaua's commentary, ed. Cowell, i., p. 843-48. The YajyS mantras and the Praisas

for the Ritu offerings are essentially the same. All (12) Praii^as are given by the

Maitravaruna. The first is addressed to the Hotar, and runs as follows : f'"' 'J^i^?

^iSTrfl^f^'^ m ri^km TRJ^ %rfif^3 ^ffl'i'fl. i.e., May the Hotar repeat the Y^jya mantra for

Indral May he drink Soma from the cup of the Hotar with the Ritu! The YAjyi

contains the same words, with the only difference that, instead of yah^at, the appropriate

formula ^ « v^im% is used.

In the second Rituyaja, which is repeated by the Potar, the Marutas are invited

to df ink with the Ritu from the offering of the Potar. The third belongs to Tvastar

and the wires of the gods. It is repeated by the Nectar (^ * »I9IT^^ jTf^i ^gif^Jt jatfii^jT

The fourth, which is repeated by the Agnidhra, belongs to Agni. The fifth belongs

to Indra-BrahraS, and is repeated hy the BrahmaiiSchhansi. The sixth is repeated for

Mitra-Vnruna (wlio are called uajT^itf) by the Maitravaruna. These six mantrascontain the formula 'Sfin'Jl ^\^ fqjirT.

The seventh, eighth, ninth and tenth Rituyajas which are repeated by the Hotar,

Potar, Ne tar and Acbhavaka respectively, belong to deua drai'i'ioddJi (a name of Agni).

These four mantras contain the term -snn^: ^i^ mj. The eleventh and twemh Rituyajas

are repeated by the Hotar with the term '5ff?i5it%^ The eleventh belongs to the Aavins

as the two Adhvaryus ; the twelfth to Agni Grihapati.

The -first Soma libation for the Ritus is poured from the Hotrap^tra, the secondfrom the Potra-patra, the third from that of the Ne-tar, the fourth from that of the

Agnid, the fifth from the Brahmana-p&tra, the sixth from that of the Praiftstar

(Maitravaruna).

The seventh, eighth and ninth from the Pfltras of the Hotar, Potar, and Net tar

respectively. The tenth libation is not poured from one of these PStras already mentioned,

but in addition to the P&tras of the Hotar, Potar, and Nectar, a " fourth vessel " {turhjam

pitratn) is mentioned, which is called amartxjam, i.e., immortal. The devo draviiioddh

(Agni) is called upon to prepare the Soma draught himself and repeat himself the Yajy4.

The eleventh libation is poured from the Adlivaryava-pfttra, and the twelfth from the

Garhaputya. {Sapln-Htiitra),

[137] The Ritu Y&jaa*' are the vital airs. (Thence) the Hotar ought

not to repeat the Anuva^atkdra. For the Ritus have no end ; one (always)

follows the other. Were the Hotar to repeat this formula (the anuva^at-

lidra) when making the offerings to the Ritus, he would bring the endless

seasons (their endless succession) to a stand still. For this formula is a

stand still. Who (therefore) should repeat it, would bring the Ritus to

a stand still, and difficulty would be created (for the sacrifice). This

always happens. Thence he ought not to repeat that formula, when

i^peating the mantras for the offerings to the Ritus.

30.

{The Eotar Eats the Puroidsa and Drinlta frovi the Qrahas.)

The Soma jars belonging to two deities, are the vital airs, and cattle

is food (I'Za). (Thence) after having iliunk from the Soma jars belong-

ing to two deities, he calls lid (food). '* lid is cattle. He thus calls cattle,

and 'consequently) provides the sacrificer with cattle.

They ask, Should the Hotar first eat the food (remainder of the

Purodarfa offering previous to the Soma offering) which he has in his

hand, or should he drink'' first from his Soma cup {chamasa)? (The

£138] answer is) he should first eat the food which he has in his hand,

then he may drink Soma from his cup. In consequence of the circums-

tance that he first drinks from the Soma jars (grahas) belonging to two

deities, the Soma draught is first (before he takes any other food) enjoyed

by him. Therefore (after having tasted already the Soma juice by

drinking from the Grahas belonging to two deities) he ought to eat the

food (Purodasia) which he has in his hand, and then drink from his own

cup (chamasa). In this way, he takes (for himself) nourishment of both

kinds (food and drink).

By taking both Soma draughts (from the gi'aha and the chamasa) he

obtains (for himself) nourishment (of all kinds).

(The Hotar pours some drops of Soma from the Graha into his

Chamasa ; the meaning of this proceeding is given in the following :)

*' The same speculations on the nature of the Rituyaj.is, viz., that they are the vital

airs, we find in the Kausitaki Brahm. 13, 9, and in the Gopatha BrShrn. 8, 7.

'* The term used for "drinking " is bMk^ayati, which is also the common word for

eating. That bliak? must have been used already in very *ncient times for " drinking "

the Soma juice, is shown in a passage in the noma Yasht of the Zend-Avesta (see Yasna

10,1'?.) yase tc hddha haoma zaire gatn iristahe bak?aiti, i.e., who enjoys thee, O Homa,

(Soma) when being dead (by bruising and squeezing^ in the yellow milk. (The Homajuice of the Parsis is of yellow colour, and actually mixed with a little fresh milk).

'"'J he formula for calling Ha is to be found in the Asvalflyaua .'>r4utB bfttra 1, 7 :

Uopahi'ttd, &c.

94

The Soma jars belonging to two deities are the vital airs ; the

Chamasa of the Hotar is the soul. By pouring drops from the Soma jars

belonging to two deities in the Chamasa of the Hotar, the Hotar puts (in

his own body) the vital airs for obtaining his full age. He who has such

a knowledge attains to his full age (100 years).

31.

(The Origin of the Tusnnim Samsa,^* i.e., Silent Praise, Explained.)

The Asuras performed at the sacrifice all that the Devas performed.

The Asuras became thus of equal [139] power (with the Devas), and did

not yield to them in any respect). Thereupon the Devas saw (by their

mental eyes) the tusniin samsa, i.e., silent praise. *' The Asuras (not

knowing it) did not perform this (ceremony) of the Devas. This "silent

praise" is the silent (latent) essence (of the mantras). Whatever weapon

(vajra) the Devas. raised against the Asuras, the latter got (always) aware

of them.'^ The Devas then saw (by their mental eyes) the "silent praise"

as their weapon; they raised it, but the Asuras did not get aware of it.

The Devas aimed with it a blow at the Asuras and defeated the latter,

who did not perceive (the weapon which was aimed at them). Thereupon

the Devas became masters of the Asuras. He who has such a knowledge

becomes master of his enemy, adversary, and hater.

The Devas thinking themselves to be victors spread the sacrifice

(i.e., made preparations for performing it). The Asuras came near it,

intending to disturb it. When the Devas saw the most daring (of the

Asuras) draw near from all quarters, they said : let us finish this sacrifice,

lest the Asuras slay us. So they did. They finished it by repeating

the "silent praise." (The words which constitute the "silent praise"

now follow.) By the words, bhur agnir jyotir jyotir agnih, they finished

the Ajya and Pra-uga Sastras (the two principal liturgies at the morning

libation). By the words, indro jyotir hhuvo jyotir indrah, they finished

the Niskevalya and Marutvatiya Sastras [140] (the two principal

liturgies at the midday libation). By the words, surya jyotir jyotih svah

" See about this particular part of the Soma service, Asval. Br. 6. 5,9, which pass-

age is quoted by Sayana in his commentary on the Aitareya Brahmanam. The three for-

mulas which constitute the Silent Praise (as mentioned here) form also, with the exception

of the vydhritis (the three great words bhur, bhuvah, svah) a chant called the Jyotirgd<iu,

which is sung by the Udgiitar when holding the cloth through which the Soma juice is

strained (it is called dasdpautfru) in his hand. The metre of the three formulas (if all

are taken together) is Gayatri. The Risi to whom it was revealed .is said to be Puskala(Sama prayoga).

1' Mantras, sacred formulas and words, are alwaj's regarded as personages.*' The term in the original is : pratijabudhijanta. Sayana explains it by na^^.i^ ^g fii^

they retaliate, take rovcnge.

95

surijah, they jfinislied the Vai^\'adeva and Agnimaruta Sastras (the tu-o

liturgies of the evening libation). '

Thus they finished the sacrifice by the "silent praise." Having thas

finished the sacrifice by means "of the silent praise" they obtained the

last mantra required for the safety of the sacrifice.'^ The sacrifice is

finished when the Hotar repeats the "silent praise."

Should any one abuse the Hotar or curse hira after having repeated

the "silent praise," he should tell him (the man who abuses or curses him)

that he (the abuser) would be hurt by doing so.

(In order to make abuses or curses retort upon their author, the

Hotar repeats the following mantra :)" At morning we (the Hotars)

finish to-day this sacrifice after having repeated the "silent praise." Just

as one receives a guest (who comes to our houses) with ceremony, in the

same way we receive (the sacrifice as our guest with due honours) by

repeating this (silent praise)." He who having such a knowledge should

abuse or curse the Hotar after he has repeated the " silent praise," suffers

injury. Thence he who has such a knowledge should not abuse or curse,

after the "silent praise" has been repeated.

32.

(On the Meaning of the Silent Praise.)

The "silent praise" are the eyes of the (three) libations. BhUragnir,

&c., are the two eyes of the morning libation. Indro jyotir, &c., are the two

eyes [141] of the midday libation. Suryo jyotir, &c., are the two eyes of

the evening libation. He who has such a knowledge, prospers by means

of the three libations which are provided with eyes, and goes by means

of such libations to the celestial world.

This " silent praise " is the eye of the sacrifice (the sacrificial man).

There being only one of the "great words" (bhur, hhuvah, svar), (in the

"silent praise" of every libation), it must be repeated twice, for, though the

eye is (according to its substance) only one, it is double (in its appear-

ance).

The " silent praise " is the root of the sacrifice. Should a Hotar wish*

to deprive any sacrificer of his standing place, then he must not at his

sacrifice repeat the " silent praise;" the sacrificer then perishes along

with his sacrifice (the sacrificial personage) which thus has become

rootless.

1' The sacrifice is believed to be a chain; none of its links is to be broken. If

finished, it is rolled up. The last raautra represents the last link. Without the last link,

a chain cannot be wound tip.

96

About this they say : the Hotar ought to recite (it at any rate) ; for rt

is for the priest's own benefit when the Hotar repeats the " silent praise."

In the priest rests the whole sacrifice, and the sacrificer in the sacrifice.

Thence the " silent praise," ought to be repeated.

1

FIFTH CHAPTER.

The Difevent Parts of the Ajya ^dstra : Ahdva, Nivid, Sdkta.)

33.

The call, soihsdvom^ (called dhava) is the Brahma ; [142] the address

(Nivid)' is the K^atram (royal power), and the hymn (sitkta) are the subjects

(vis). By repeating (first) the call sorhsdvom (representing the Brahma),

and then setting forth the titles (representing the royal power), the Hotar

joins subsequently the Ksatram to the Brahma. By repeating the Nivid

before he recites the hymn, he joins subsequently the subjects to the

Kijatram, the Ksatram being the Nivid, and the hymn the subjects.

Should the Hotar wish to deprive the sacrificer of his Ksatram, he

* This formula, which is very frequently used, is only a corruption and con-

traction of sjgra ^^ ».«., let us both repeat the SAstra. To this call by the Hotar

the Adhvaryu responds with the words : ^g:^r^q i.e., we repeat, God! {deva me*ning

here only priest). This call of the Hotar is called Ahdva, and the response of the

Adhvaryu Pratigdra. See As'val. Sr. S. 5, 9, where the following rules rejcard-

ing the repetition of the AMva, by which the Adhvaryu is informed that the Hotar

is about to repeat his recitation, are giv^n : ^>» iqr^i^: umi^^'i si^aff^ 'l»jT«W^«ft*ii^ ^fl^in:

^^ ?i^n4i7tr^: this Ahava (the call somadvom with a loud voice by the Botar) takes place at

the commencement of the Sastras at the morning libation, and at the beginning of the

several parts of the Sdstras (as in those of the Pra-uga fe'&stra), and everywhere (at all

feAstras) within the tastra of which it forms an integral part. The first syllable tH is

always pluta, i.e., spoken with three moras, and also the om {pranav) at the end. In the

Prayogas it is thus written : ^^ gi^Ul- ^t ^^^ midday libation, the ahdva is preceded by

the word ^vjiif Adhvaryu (As'v. Sr. 8. 5, 14), which is wanting at the morning libation. At the

evening libation, there is another modification of the ahdva, viz., ^«g4f ^r^g^T^i the syllable

io being repeated twice. This dhdva is regarded as a matter of great importance, andrequired at the beginning of all SSstras, be they recited by the Hotar, or the Maitr&varutia

or Brfihmapachhansi or the AchhovSka. (See 8, 12.)

' The Nivid is an address either to a single deity or to a class of deities, inviting themto enjoy the Soma libation which had been prepared for them. It generally contains the

enumeration of the titles and the qualities of the respective deities. Its proper place

is only in the midday and evening libations. All the Nivids for these libations are given

in full in the Sankh^yaua Sr. S, 8,1.6-23. The twelve formulas addressed to Agui whichare enumerated in 2, .84, are properly, speaking, no Nivid, but only a Puroruk, i.e. a merepreliminary address. They are actually called so in 2, 40. We find the word also in the

Zend Avesta in the verbal form : niuaedgy^rnt i.e., I address my prayer to such and such

beings (which are then mentioned).

97

lias only to put in the midst of [143] the Nivid the hymn. By doing

so, he deprives him of his Ksatram,

Sliould the Hotar wish to deprive the sacrificer of his subjects (his

income, &c.) he has only to put in the midst of the hymn the Nivid.

By doing so, he deprives the sacrificer of his subjects.

But should he wish to perform the sacrifice in such a way as to

keep the sacrificer in the proper possession of all he had {Brahma,

Kmira, or Vi'sf, then he must first repeat the aliava {soihsclvom,) then

the nivid, and (lastly) the snkta (hymn). This is the proper performance

for all (the three castes).

Prajapati was in the beginning only one (not distinguished from

the world). He felt a desire of creating (beings) and (thus) multiplying

himself. (Therefore) he underwent austerities, and remained silent.

After a year had elapsed, he uttered twelve times (words) which con-

stitute the Nivid of twelve sentences. After this Nivid had been pro-

nounced, all creatures were produced.

(That the world had been created by means of the Nivid) this' saw

(also) a Riei {Kiitsa by name) when repeating the following verse in

which there is an allusion to it : sa pitrvayd nividd (1, 96, 2) i.e., "he" (Agni) created through the first Nivid, through the praise of life in

"songs, all the creatures of the Manus (regents of large periods of time);

" through his lustre shining everywhere (he made) the heavens and

"water; the gods (priests) kept Agni (back on earth), the giver of

'* treasures."

This is the reason that the Hotar gets offspring, when he puts the

Nivid before the hymn (sukta). He who has such a knowledge, is blessed

with children and cattle.

34.

[144] {The Several Words of the Nivid are Explained).

The Hotar repeats : Agjiir deveddhah,^ i.e., Agni lighted by the

gods. The Agni lighted by the gods is that Agni (in heaven) ; for the

gods kindled him. By these words, he (the Hotar) has command over

that Agni in that world (the fire in heaven).

The Hotar repeats : Agnir manviddhah, i.e., Agni lighted by

men. The Agni lighted by men is this one (on earth) ; for men lighted

him. Thus he has command over Agni who is in this world (on earth).

* That is to say, if he does not wish to deprive one of the royal caste of his nobility,

or a Vais'ya of his caste.

* The address to Agni at the IXarsapfirnamiisa-isti, after the names of the chief

patriarchs {pravara) of the sacriflcer's family have been pronounced, is jiist like this onementioned here, which is required at the Ajya Sastra. Aaval. fir. 8. 1, 3,

98

The Hotav repeats: Agnih susamit, i.e., Agni who lights well.

This i3 Vayu. For Vayu lights himself through himself and all that

exists. Thus he has command over Vilyu in the airy region.

He repeats : hold devaavritah, i.e., the Hotar chosen by the gods.

The Plotar chosen by the gods is that Agni (in heaven). For he is every-

where chosen by the gods. Thus he has command over him in that

world (heaven).

He repeats : hold mamivritah, i.e., the Hotar chosen by men. The

Hotar chosen by men is this Agni (on earth). For this Agni is every-

where chosen by men. Thus the Hotar has command over Agni in this

world.

lie repeats: pray^ir yajfuhidm, i.e., the carrier of sacrifices.

Vayu is the carrier of sacrifices. For, when he blows (pi^driitiX then the

sacrifice exists, and consequently the Agnihofram. Thus he has command

over Vilyu in the airy region.

He repeats : rathir adhvardndm, i.e., proprietor of the carriage

[ 145 ] laden with offerings. The proprietor of the carriage

laden with offerings is that one (Agni in heaven, Aditya). For he moves

to his place (to which he wishes to go), just as one who has a carriage.

Thus the Hotar has command over him (Agni) in this world.

He repeats : atiirto hotd, i.e.] the Hotar who 'is not to be overcome.

This Agni (the Agni on earth) is the Hotar who is not to be overcome.

None can come across his way. Thus the Hotar has command over

Agni in this world (on earth).

He repeats : turnir liavydvat, i.e., the runner who carries the offerings.

Vayu is the runner who carries the offerings. For Vayu runs in an

instant through the whole universe ; he carries the offerings to the gods.

Thus he has command over Vciyu in the airy region.

He repeats : a devo devdn vaks^at, i.e., may the god bring hither

the gods. That god (Agni in heaven) is it who brings hither the gods.

Thus he has command over that (Agni) in that world.

He repeats : yahsad agnir devo devdn, i.e., may Agni, the god, repeat

the sacrificial mantras addressed to the gods. This Agni is it who

repeats the sacrificial mantras addressed to the gods. Thus he has

command over Agni in this world.

He repeats : so adhvard kai'ati, jdtaveddh, i,e. may J^taved&s (Agni)

prepare the sacred food. Vayu is Jatavedas. Vayu makes the whole

universe. Thus he has command over Vayu in the airy region.

99

35.

(On the Recitation of the Sithta of the Ajya Sastra. The Peculiar

Recitation of the First Verse Represents Copulation.)

(When the Hotar repeats) the (seven) Anustubh verses : p)'a vo

devdya agnaye (3, 13), he separates [146] the first pada (from the second

one). For a female divaricates her thighs (at the time of coitus.) He joins

the two last padas (when repeating the hymn). For a male contracts his

thighs (at the time of coitus). This (represents) copulation. Thus he

performs the act of copulation (in a mystical way) at the very beginning

of the recitation (of the Ajya Sastra), in order to produce (offspring and

cattle for the sacrificer). He who has such a knowledge, is blessed with

the production of offspring and cattle.

By separating, the two first padas when repeating (this hymn), he

thus makes the hindpart of the weapon (represented by the Ajya Sastra)

very thick, and by joining the two latter padas (of the hymn), he makes

its forepart thin. (The same is the case with) an iron club or with an

axe (that is to say, the forepart, the shaft .is thin, and the (iron) part of

them thick). Thus he strikes a blow with the weapon at his enemy and

adversary. Whatever (enemy) of his is to be put down, this weapon will

accomplish it.

36.

(Why the Rotfi Priests Repair to the Dhisnyas or Fire Places, stretching a

Straight Line from the Agntdlira Hearth. On the Name of the Ajya

Sastra. The Sastra of the AchJidvdka belongs to Indra Agiii).

The Devas and the Asuras were fighting in these worlds. The

Devas had made the Sadas (sitting place) of the priests (on the right side

of the Uttara Vedi) their residence. But the Asuras turned them out of

it. They then repaired to the Agnidhra^ hearth (on the left of the

Uttara Vedi). Thence they were [147] not conquered by the Asuras.

Therefore, the priests take their seats near the Agnidhra, and not in

the Sadas. For, when sitting near the Agnidhra, they are held (from dhri

to hold). Thence that hearth is called Agnidhra.

The Asuras extinguished the fires of the sitting place of the

Devas. But the Devas took the fires (which they required) for their

sitting places ^ from the Agnidhra. By means of them they defeated

' The legend is here related, iu order to account for the fact, that the priests -when

performing the feastras, have their usual sitting place near the Mdrjdlvja fire and take

their seats (d/it.?»ij/a) near the Agnidhra fire.

• The places to which the Bi-dhmanam alludes are the so-called DJiiji.iyas, extending

in a straight lino from the Marjali to the Agnidhra fire. They are eight in number, all

100

the Asuras and Rak§as, and drove them out. Thence the sacrificers,

by taking out the different fires (required) from the Agnidhra, defeat the

Asuras and Raksasas and turn them out.

They conquered {ajayanta) by means of the (four) Ajya Sastras

at the morning libation and entered (the place) which they had conquered.

Thence the name djya (from ji to conquer, and d-ya to come near,

enter).

Among the bodies of the minor Hotri priests (Maitravaruiia,

Brahmanachhansi, and Achhavfika), that of the Achhavaka was missing

when they conquered and entered (the place) ; for in his body Agni

and Indra had taken up their abode. x\gni and Indra are of all the

gods the strongest, mightiest, defeating best (the enemies), the most

excellent, saving best (their friends). Thence the Sastra of the Achha-

vaka' at the morning libation belongs to [148] Indra and Agni (whilst in

those of the other Hotri priests, Agni alone is praised). For Indra and

Agni took their abode in his (the Achhavaka's; body. Thence the other

Hotri priests walk first to their sitting places, and last comes the

Achhavaka. For he who is behind, is missing ; he will join (the others)

at a later time.

Thence the sacrilicer should have a very strong Bahvficha'

Brahmaiia to repeat the Achhavaka Sastra, for only then (if he be strong)

his (the priest's) body will not be missing.

37.

{On the Meaning of the Ajya and Pra-uga Sastras. How they correspond

with their respective Stotras. On the Ydjyd of the Hotar.)

The sacrifice is the carriage of the gods. The Ajya and Pra-uga

bastras are the two reins between (the carriage and the horses). By

repeating the Ajya iSastra after the Pavamanah Stotra (has been

sung by the Sama singers), and the Pra-uga after the Ajya Stotra,"

occupied by the so-called Hoti-i priests in the following order, commencing from the

MarjSli fire : Maitrftvaruna, Hotar, Brahmanachhansi, Potar, Nes^ar, Achhavaka, and

Agnid. Before each of these priests there is a small earthen ring, in which sand, dust, &c.,

are thrown and a little fire lighted on it for the protection of the Hotri priest who stands

near it. See Mahidhara's commentary on the VajasaneyaSamhita, p. 151-52, ed. Weber,

and the Katiya SGtras 8, 6, 16-23. (p. 708-10, ed. Weber).' The fciastra of the Achhfivaka consists of a hymn addressed to Indragui, viz,,

indrdgnid gataju (3, 12).

• This means a Iligvedi, i.e., a repeater of the mantras, of which the RigvedaBamhitd is made up.

' Each felastram or recitation of one of the Hotri priests pre-supposes a Stotram,

or performance of the SAma singers. There are always as many bastras as there are

Stotras-

101

the Hotar holds asuuder the reins of the c^^rriage of the gods, in order

to prevent it from being broken to pieces. In imitation thereof

charioteers hold asunder the reins of human carriages. Neither the

divine nor the human carriage of him ^ho has such a knowledge will

be broken.

They (the theologians) ask *. How does the Ajya Sastra of the Hotar

which belongs to Agni, correspond with the PavamAnya verses (for the

fermentation of the Soma juice) which are chanted by the Sama singers,

(the rule being) that the Sastra [149] should be just like the Stotra?'^

(The answer is :) Agni is pav mdnal}, I.e., purifying, as even a Risi

(already) said : Agnir ris^il} yavamanal} (9, 66, 20). The Ajya Sastra,

which begins with verses addressed to Agni, thus corresponds with

the Pavamanya verses of the Stotra (for Agni is also pavamanah).

They ask : Why is the Stotram of the Stima singers in the Gayatri,

and the Ajya Sastra of the Hotar in the AnuBtubh metre, (the rule

being) that the Stotram must be like the Sastram [i.e., both must be

of the same metre) ? He ought to answer : one ought to look only to the

total. There are seven verses {i.e., the hymn of the Ajya Sastra) in

the Anustubh metre ; by repeating the first and last verses thrice, the

number is brought to eleven ; as the twelfth verse, the Yajya, in the

Virafc metre is to be counted, for the metres are not changed by an

excess of one or two syllables.^^ These twelve (Auusfcubhs) are equal

to sixteen Gayatris. The Sastra being in the Anustubh metre, cor-

responds with the Gayatris of the Stotram (the metres thus being

equalized).

The Yajya mantra (belonging to the Ajya Sastra of the Hotar) is,

aqna indraseha ddsuso (3, 25, 4.) (.Instead of the regular order indrdgni,

there is agna indrascha in the Yajya, Agni thus being iirst ; but this

must be so, for) these two (deities) did not conquer, as Indrdgni, but

they conquered, when being made, Agnendrdu. The reason that the

Hotar repeats a Yajyti verse addressed to Agni-Indra is that he might

be victorious. This verse is in the Viraf. metre, which consists of thirty-

three syllables. [150] There are thirty-three gods, vb. : eight Vasus,

eleven Rudras, twelve Adityas, one Prajapati, and one Vasatkara. Thus

he makes the deities participate in the syllables at the very first recita-

tion (the Ajya Sastra being the first among the twelve recitations of

^' There appeared to be an exception to tbo rule in the fact that the b'astra and

the Stotra have not the same doity, the first being addressed to Agul, and the latter to

ludra, whilst, according to the rule, both baatra and Stotra ought to rofor to one and

the same deity.

" The Anustubh has thirty-two syllables, but the Virat thirty-three.

102

the Soma-day). According to the order of the (thirty-three) syllables, the

gods severally (one after the other) drink (the Soma). Thus the deities

are satisfied by the vessel holding the gods.'"

They ask, Why is the Yajya verse addressed to Agni-Indra, whilst

the Ajya Sastra of the Hotar belongs to Agui alone, (the rule being)

that the Yajya verse is to correspond with the Sastra (to which it be-

longs) ? (The answer is) The Agni-Indra-Yajya is the same with the

Indra-Agni one ; and this Sastra belongs to Indra-Agni, as may be seen

from the (Aindragna) Graha (mantra), and the " silent praise" (used at

this occasion). For the Adhvaryu takes the Graha under the recital of

the following mantra: indrdgnt dgatam sutam^^ (3, 12,1. Vajasaneya-

Samhita 7, 31), i.e., " Come ye, Indra and Agni ! to the Soma juice,

(which is like a) fine cloud. Drink of it, driven by your mind. " The" silent praise " is, hhur agnir jyotir jyotir agniv, indro jyotir hhuvo

jyotir indrah ; suryo jyotir jyotih sval} siiryali. Thus the Yajya, verse is

in accordance with the Sastram.

38.

(The Japa which is Repeated before the Libations from the Dvidevatya

Grahas are given. Its Several Sentences Explained.)

The Japa ^ * which the Hotar mutters, is the seed. [151 j The

eSusion of seed is inaudible ; so is the Japa. It is, as it were, the

effusion of the seed.

1* This mystical devapcitra, i.e., vessel holding the gods, is here the YajyS verse

iu the Virat metre.

" This is the Yajya mautra which is repeated by the Achhavaka.

^' This Japu or inaudible utterance of words is the very coinmeucemeut of the Ajya

b'astra. It is given in full, Asval. fer. S. 5, 9, First the Adhvaryu is called upon by the

Hotar to turn away his face with the words : q^i ^^g^, i.e., Away, Adhvaryu ! Then ho

commences the Japa with the words : su-mat, &c. (see 2, 24). We here give the whole of

it:

5JTctT5»t ^^ m^m %fI q^T >3i?f^f«iT ^^m ju^ft^i^j fl?^^?fhnf^

i.e., " May the father Matarisvan (wind, breath) make the verse feet without a breach I

May the Kavis repeat the recitations without a breach ! May Soma, the all-possessing,

guide our performances ! M ay Brihaspati repeat the recitations (and) the joyful

choruses ! Vach (speech) is life, she has the whole life. She is life. Who will repeat

this (bastra) ? Ho {i.e., I, the Hotar, representing Vach) will repeat it." Prom the

contents of this Japa, it is evident tbat the Hotar invokes the deities presiding over

breath, speech, and literary skill, for a successful recitation of the whole fe'astra, tu

accomplish which is regarded as an arduous task. In one of the sentences of this Japu

the repeaters are called kavis, which appears to have been the more ancient name of

the Hotri priests. It is mentioned as signifying a class of priests in the Zend-Avesta

also.

I

103

He mutters the Japa before the call sorhsdvom. For all that is

repeated after the call, soihsavom, forms part of the ^astra. The Hotar

addresses this call {soihsdvom) to the Adhvaryn, when the latter witli his

face turned away is lying prostrate on the earth (using the two hands as

his two forelegs like beasts). For four-footed beings (animals) emit their

sperms (at the time of copulation) having turned their faces away from

one another. He (the Adhvaryu) then stands upright ' on his two legs.

For two-footed beings (men) emit their sperms when facing one another

in a straight lino.

(The several sentences of the Japa are now explained).

He mutters, pitd mcitarisvd. The breath is pita (father), and the

breath is mdtarisvd ; the breath is seed.

[152] By repeating these words, he (the Hotar) emits the seed

(for a spiritual birth).

Aehhidrd padd dhd.^' Achhidrd, i.e., without breach, is seed.

Thence a being which is unbroken (a whole) rises ont of the seed..

Achhidrd iLkthd havayah saihsann. Those who have learnt by heart

(the mantras) are called havis. The sentence means '> " They produced

this unbroken (matter), i.e., the seed."

Somo visvavid—sarmi^at. Brihaspati is Brahma ; the Soma, who is

praised by the singers, is the Ksatram. The ntthdni and ultthd maddni

are the Sastras. By repeating this sentence, the Hotar recites his

Sastras, instigated {prasuta) by the divine Brahma and by the divine

Ksatra. Both these (Brihaspati and Soma) preside over the whole

creation, whatever exists. For all that the Hotar is doing without being

incited by these two (deities), is not done. (Just as) they reproach one (in

common life, when something is done without order, saying) he has done

what was not done (not to be done). Of him who has such a knowledge

all that is done will be done, and nothing that is done be undone.

Vdg-dyur. Ayuh (life) is breath ; seed is breath ; the womb is

vdch. By repeating this sentence, he pours the seed into the womb,

Kaidam-samsi^^yati. Kah (who ?) is Prajapati. The meaning of the

sentence is, Prajapati will generate.

39.

{On the Meaning of the Six Members of the " Silent Praise," and the Tiuelve

Members of the Puroruk. Why Jdtavedds is mentioned in the Puroruk.

The Meaning of the Ajija-siihta.)

Having called soihsdvom, he recites the " silent praise." This trans-

" As'val., dhdt.

104

forma the seed (represented by [158] the Japa). First the effusion of

the seed takes phice ; then follows its transformation.

He repeats the '* silent praise" without proper articulation of the

voice >fi (in order to make its proper words unintelligible even to those who

stand nearest). For, in the same way, the seeds are transformed (going

across one another).

He repeats tihe "silent praise " in six padaa^' {i.e., stopping six

times). For man is six-fold, having six limbs. Thus he produces by

transformation the soul as six-fold, consisting of six parts.

After having repeated the " silent praise," he repeats the Furornh

(Nivid 2, 34). Thus he brings forth (as a birth) the seed which had been

transformed. The transformation (of the seed) occurs first ; then follows

birth.

He repeats the Puroruk with a loud voice. Thus he brings him (the

mystical body of the sacrificer) forth with a loud voice (crying).

He repeats it in twelve padas. The year has twelve months ; Prajd-

pati is the year ; he is the producer of the whole universe. He who is the

producer of the whole universe, produces also him (the sacrificer) and

(provides him) with offspring and cattle for propagation. He who has

such a knowledge, prospers in offspring and cattle.

He repeats a Paroruk addressed to Jdtavedas^^ (Agni), the word Jata-

vedas occurring in the last (twelfth part (of it).

[154] They ask, Why do they repeat at the morning libation a

Puroruk addressed to Jatavedas, whereas this deity has its proper place

at the evening libation ? (The answer is) Jatavedas is life. For he

knows {veda) all that are born. As many as he knows of are born {jata-

nam), so many (only) exist.^" How could those exist of whom he does not

know (that they are born ?) Whosoever (what sacrificer) knows that he

himself is made a new man (by means of the Ajya Sastra), he has a good

knowledge.40.

He repeats the (hymn), pra ro (7emi/a Agnaye {,?>, 13).^^^ (The wordj

pm means 'prd.yiia (life). For all these beings move only after having been

^° This is called : tira iva, i.e., across as it were.'

' Its six parts are as follows : (1) nrfN^if^^ (2) ^^rf^^^ (3) f«=5l«5lif^MlT (4) s^f^ft^'T

(5) ^Wt^^i^^ (6) 3^: ^g:^^. See As'val. .Sr, S. 5, 8. Properly speaking, the "silent

praise " consists only of tliree padas. See Ait. Br. 2, 31.

'' This refers to the last pada of the Puroruk or Nivid, where Agni is mentioned by

the name of Jatavedas. See 2, 34.

'• This is an explanation of the name " Jatavedas."

" This is the Ajya-sfikta, the chief part of the Ajya-s'astra.

105

endowed with prdria- Thus the Hotar produces the prdm (for the sacri-

ficer), and makes it ready (for use).

Ke le^eata, didivdrhsam apdrvyajn (3,13, 5)." For the mind has

become shining {diddya), and nothing exists anterior (apilrvyam) to

the mind. Thus he produces the mind (of the sacrificer), and makes it

(ready for use).

He repeats, sa rial} sarmdni vitaye (4). Vdch is sarma (refuge). For

they say about one who is repeating with his speech (the words of

another). "I have stopped his talkativeness (sarmami)."" By [155]

repeating this vsrse, the Hotar produces speech (in the sacrificer), and

makes it ready (for use).

He repeats, uta no hrahman (6). Brahma is the sense of hearing.

For, by means of the ear, one hears the Brahma ;

'

' Brahma is placed in

the ear. By repeating this verse, he produces (in the sacrificer) the sense

of hearing, and makes it ready (for use).

He repeats, sa yantd vipra (3). The air exhaled is Yantfi,, i.e., restrainer.

For the air inhaled (prdria) is held back by the air exhaled (apdna),

and does (consequently) not turn away. By repeating this verse, he

produces the apdna (in the sacrificer), and makes it ready (for use\

He repeats, fitdvd yasya rodasi (2). Rita, i.e., true is the eye. For

if two men have a dispute with one another (about anything), they believe

him who says, "I have seen it by the exertion of (my own) eyes." By

repeating this verse, he produces the eye (in the sacrifice), and makes it

ready (for use).

With the verse, nil no rdsva (7), he concludes. The whole (man)

"endowed with thousand-fold gifts, with offspring, and thriving well," '*

is the dtmd (soul). By repeating this verse, he thus produces the soul as

the aggregate man, and makes it ready (for use).

He repeats a Yajya mantra. The Ydjyd is a gift, meritorious, and

21 Though in the Sfikta the fifth verse, it is the second, if this hymn is used as the

principal part of the Ajya Sastra.

" The words, sr^^ii^nrifl are no doubt an idiomatical phrase of the ancient

Sanskrit, the exact meaning of which it is now impossible to determine. S&yana ex-

plains it in the following way : ^ftn^TrfiT^ ^qim^xf^ Risiw si^^n j^jtiwN^ #ni* i A^mn

n^^ I ^ fiiwi wraift ^»i»Bm pRjTiiSfl^ The irrepular form m^m instead of ^^ ho takes

a Vedic anomaly. The phrase, he further adds, is applied in common life when one's

speech is stopped. The author of the BrShmana adduces this phrase only in illustration

of the supposed identity of Vdch with Sarma,

'* Sfty. takes it in the sense of Veda, which appears to be the right interpretation,

if the word is restricted to the Mantras,•* These are words of the Mantra.

14

106*

fortune. By repeating it, he makes him (the sacrificer) a pure (goddess)

of fortune'

' and prepares her for assisting him.

He who has such a knowledge, merges in the deities, after having

been identified with the metreS; [166] the deites, the Brahma, and

immortality. He who thus knows how to become identified with metres,

&c., has (certainly) a good knowledge ; it is beyond the soul and beyond

any deity {i. e., this knowledge is of higher value than the soul, or any

god).

41.

(The Meaniu(j of the Several Verses of the Ajya Silkta.)

He repeats the "silent praise" in six padas. Ther^ are six seasons.

By doing so, he makes the seasons and enters them.

He repeats the Puroruk in twelve padas- There are twelve months.

By doing so, he makes the months and enteis them.

He repeats, pra vo devdya " (3, 13). Fra is the air. For all beings

go after air. By repeating this verse, he makes the air and enters it.

He repeats, dtdivdmsam. The sun is diddya, nothing is earlier" than

the sun. By repeating this verse, he makes the sun and enters it.

He repeats, .sa ?za7j sarmdni vUaye. Sar?nd?ii (places of refuge) meansAgiii. He, gives nourishment. By repeating this verse, he makes Agni

and enters Agni.

He repeats, iita no brahman. The moon is Brahma. By repeating

this verse, he makes the moon and enters her.

He repeats, sa yantd. Vayu is yantd (the restrainer) ; for by Vayu

(wind) the universe is kept up, who prevents the air from gathering in the

atmosphere only. By repeating this verse, he makes Vayu and enters

him.

[157 J He repeats, ritdvd yasya. rodasi. Heaven and earth are the

two rodas. Thus he makea heaven and earth and enters them.

He concludes with the verse, nu no rdsva. The year is a whole with

thousand-fold gifts, produces, and well-being. Thus he makes the year

as a whole and enters it.

He repeats a Yajya mantra. The Yajya is rain (and rain is) light-

ning. For lightning (produces) rain, and rain gives food. Thus he makes

lightning and enters it. He who has such a knowledge, becomes identified

with (ail) these things "" and with the deities.

-'* Tho word lafc.jnii here evidently expresses the idea of "destiny" in general.

" The Ajya-svjkta (3, 13), which has been explained in the preceding chapter, is hero

explained again.

" This is an explanation of the term apurvyam in tho verso in question.

" Such as the seasons, months, Agni, &c., which are severally mentioned in this

paragraph.

THIRD BOOK.FIRST CHAPTER.

[ 158 ] (The Pra-uga Sastra. Vamthdm. The Tslivids.)

(The Prorurja Sastra.) ^

1.

(The deities of the Pra-uga Sastra.)

The Pra-nga Sastra is the recitation appropriate to the Soma offer-

» The Pra-iiga Kastra is the most peculiar of all the recitations by the Hotar

on the day of the Soma feast ; for it comprises a larger numl)er of deities, divided

into regular sections, than any other one, and has neither a proper Nivid, nor Pragathas,

nor Dhayyas, nor Sflktas, as we constantly find at the 8astras of the midday and evening

libations. It consists only of the verses in seven sections, mentioned in the Rigveda-

Samhitii (1, 2-3). Bach section is preceded by a so-called Puroruk, along with the AhSva.

Before the Puroruk of the first section there are, besides, the HimkSra and the three

great words required. I here write these introductory words in the same order in which

they are repeated by the Hotri-priests up to the present day :Jg-* vrum ^^a ^2 ^^3

May Vayu who walks first, be the enjoyer of the sacrificer, come with his mind to the

sacrifice ; (may he come) the happy with his happy crowd ! Om I Come, O Vayu, &c.

The Puroruk of the second triplet (I. 2, 4-6), which is addressed to Indravayn, is :

* fll^ei^lf^ %'»«|5rTi'!ft 5Rf ^j qrft ?if*iE^ I ^T^ 3f%« g*nlf^ ^n^\ %^ 9?ti«>

i.e., the two divine men who come of golden paths, the two masters (who are) for protec-

tion, Tndra and Vayu, the happy ones, &c.

Puroruk of the third triplet, which is addressed to Mitra-Yaruna (1, 2, 7-9):

5[ff^o ^T«n ^T5IR! ^?fT ^^^ ^'^ I f^T^^I ?IV?W??f ^ filT^SIf^o the two K»vyas

(descendants of the Kavis), the two kings (who are distinguished) through skilful perform-

ance (of sacrifices) at home, and who destroy the enemies in the combat.

Puroruk of the fourth triplet, which is addressed to the Asvin, (1, 3, 1-3) :

Ye two divine Adhvaryus whose skin is sun-like, come up with (your) carriage ; may ye

anoint the sacrifice with honey !

Puroruk before the fifth triplet, which is addressed to Indra (I, 3, 4-6) :

is most stimulated (to action) through the recitations (of the Hotris), and is the lord of

booty, he, with his two yellow horses, the friend of the Soma drops.

Puroruk before the sixth triplet, which is addressed to the Vis ve Devflh (1, 3, 7-9) :

l^mri ^^^ ^^ ^ ^^^ rl^^aJ fk^ «T ^Wftcl^T^ J^WI^^o ^Ve can all the gods the

well-adorned to this sacrifice ; may these gods come to this sacrifice with divine thought,

favourably accepting the seat (prepared for them) at tlie preparation (by cooking) of the

self-making sacrifice (i.e., of the sacrificial personage whose body is always restored by

itself, when the sacrificial rites are performed) ; (may) all (come) to drink the Soma

!

L

108

ings from the Grahas. Nine' such Gi-ahas are taken at the morning.

With nine [159 J verses forming the Bahis-pavam^na chant,' they are

praised by singers. After the singers have finished [160] their chant, the

Adhvaryu takes the tenth Graha (for the Ajivins) ; the sound " hirn'

uttered by singers when chanting the other verses, counts as the tenth

part. Thus, an equality* of the Grahas and verses of the chant is obtained.

The Hotar repeats a triplet addressed to Vayu (1, 2, 1-3). By this

the Vayu graha is celebrated. He repeats a triplet addressed to Indra-

Vayu (1, 2, 4-6). By this the Indra-Vayu graha is celebrated. He repeats

a triplet addressed to Mitra, Varuna. By this the Mitra-Varuna graha is

celebrated. He repeats a triplet addressed to the AsJvins (1, 3, 1-3). By

this the A^vin graha is celebrated. He repeats a triplet addressed to

Indra (1, 3, 4-6). By this the Sukra and Manthi grahas are celebrated.

He repeats a triplet addressed to the Vijive Devfih (1,3, 7-9). By this

the Agrayana graha is celebrated. He repeats a triplet addressed to

Sarasvati (1, 3, 10-12), though there is no Sarasvati graha (no such vessel

as in the other cases). Sarasvati is Speech. Whatever grahas are taken

by means of Speech (under recital of a mantra), all these are celebrated

by means of Sastras. He who has such a knowledge gets (thus) cele-

brated (all his Grahas),

( On the Meaning of the Several Parts of the Pra-uga ^astra.) *

By means of the Pra-uga Sastra one obtains food. In (each

part of ) the Pra-uga Sastra, there is always another deity praised, and

(thus) always another being celebrated. He who has such a knowledge

[161], keeps different kinds of food in his Grahas.' The Pra-uga

Sastra is, as it were, most intimately connected with the sacrificer.

Thence they say, the greatest attention is to be paid to it by the sacrificer.

For by means of it the Hotar makes him (his new body) ready.

Parornk before the seventh triplet, which is addressed to Sarasvati (1, 8, 10-12)

:

Vi\ ^T^fl?^ ^^%lK?g''^ g^?IT m^^ 5^[fltfqra?ToI (invoke) the goddess

of Speech with my excellent speech at this sacrifice ; we invoke Sarasvati, &c. (Sapta-

h&utra).

' The nine Grahas here alluded to are the Upftmsu, Antaryfima, V&yava, Aindravftyava,

Maitrfivaruna.As'vina, Sukra, Manthis Agrayana. The libations from these nine Grahasbelong to the Bahis'pavamftna Stotra, and the Pra-uga Sastra.

» See page 120.

* The expression in the original is, to ad sammd, no doubt an idiomatical expression,implying "this and that is the same."

• The whole Pra-uga is intended for providing the sacrificer with food. A varietyin food is produced by changing the deities in every part of the Sastra.

109

He repeats a triplet, addressed to V&yu, because they say, life is Vayu,

seed is life. Seed is first produced (in the body) before a man is produced

(out of it). By repeating a triplet addressed to V&yu, the Hotar makes

the prdi^a (air inhaled) of the sacrificer.

He repeats a triplet, addressed to Indra and Vayu. Where there is

prdna (air inhaled), there is apdna (air exhaled). By repeating a triplet,

addressed to Indra and Vayu, he thus makes the prdijta and apdtm of the

sacrificer.

He repeats a triplet, addressed to Mitra-Varuna. That is done,

because they say, the eye is first produced when a human being is being

called into existence. By repeating a triplet, addressed to Mitra-Varuna,

he thus makes eyes to the sacrificer.

He repeats a triplet, addressed to the AjJvins. Because parents say,

in their conversations about a child when it is born, " it has the desire of

listening (to us) ; it is very attentive." By repeating a triplet, addressed

to the Aiivins, he makes to the sacrificer the sense of hearing.

He repeats a triplet, addressed to Indra. Because parents say, in

their conversations about a child, when it is born, " it endeavours to raise

its neck, then its head." By repeating a triplet, addressed to Indra, he

makes to the sacrificer, strength.

He repeats a triplet, addressed to Viive Devah. Because a child

when it is born, uses hands and feet [162] after (it has been able to use

the eye, ear, and to raise its neck). The limbs (for they are many) belong

to the Virfve Dev&h, i.e., All Gods. By repeating a triplet, addressed to

the Vidve Devah, he thus makes the limbs to the sacrificer.

He repeats a triplet, addressed to Sarasvati. Because Speech enters

the child, when it is born, last. Sarasvati is speech. By repeating a

triplet, addressed to Sarasvati, he thus makes speech to the sacrificer.

The Hotar who has such a knowledge, as well as the sacrificer for

whom the Hotfi priests repeat the recitations (Sastras), are, though

already born (from their mother), born again from all these deities, from

all the recitations (i^astras), from all the metres, from all the triplets of

the Pra-uga iSastra, from all the '^three) libations.

8.

{The Hotar has it in his power to deprive the Sacrificer of his life, &c., by not

repeating the several parts of the Pra-uga Sastra in the proper way.)

This Pra-uga Sastra represents the vital airs. The Hotar addresses

tliis recitation to seven deities. For there are seven vital airs in the

head. By doing so, the Hotar places the vital airs in the head (of the

sacrificer).

no

There ia the question" asked, Whether the Hotar might be able

to produce woe as well as happiness to the sacrificer ? (The answer

is) He who Tuight be the Hotar of the sacrificer at that time (when

the Pra-uga ^astra is to be repeated) can do with him what he

pleases. If he think, " I will separate him from his vital airs," he need

only repeat the triplet addressed to Vayu confusedly, or forego a

pada, by which means the (several parts of the) triplet become con-

[163]. fused. In this manner, he separates him (the sacrificer) whom he

wishes so to separate, from his vital airs.

Should he think, "I will separate him from his p?'d /za and apdiia,''

he need only repeat the triplet addressed to Indra-Vfiyu confusedly, or

forego a pada. In this way, the triplet becomes confused, and he thus

separates the sacrificer, whom he w^ishes so to separate, from his prana

and apdna.

Should he think, " I will separate the sacrificer from his eye," he need

only repeat the triplet addressed to Mitra-Varuna confusedly, or forego

a pada. In this way the triplet becomes confused, and he thus separates

the sacrificer, whom he wishes so to separate, from his eye.

Should he think, " 1 will separate him from the sense of hearing,"

he need only repeat the triplet addressed to the Asvins confusedly, or

forego a pada. In this way, the triplet becomes confused, and he separates

the sacrificer, whom he wishes so to separate, from the sense of hearing.

Should he think, " I will .separate him from his strength," he need

only repeat the triplet addressed to Indra confusedly, or forego a pada.

In this way, the triplet becomes confused, and he separates him, whom he

wishes so to separate, from his strength.

Should he think, " I will separate him from his limbs," he need only

repeat the triplet addressed to the Vij^ve Devah confusedly, or forego a

pada. In this way, the triplet becomes confused, and he separates the

sacrificer, whom he wishes so to sepaiate, from his lim]3s.

Should he think, " I will separate him from his speech," he need only

repeat the triplet addressed to Sarasvatt confusedly, or forego a pada.

In this way, the triplet becomes confused, and he separates the [164]

sacrificer, whom he wishes so to separate, from his speech.

Should he think, " I will keep him joined with all his limbs and

his soul," he ought to repeat the triplet, as it w^as first told (to him

by his master) in the right way. Thus he keeps him joined with all

his limbs and his whole soul. He who has such a knowledge remains

joined with all his limbs and the whole soul.

Ill

(All the Deitie$ of the Pm-uga Sastra are said to he forms of Agnl)They ask, How (can it be accounted for) that the verses addressed

to Agni which the Sama singers chant,*' are celebrated by a recitation of

the Hotar commencing with a verso addressed to Vayu, (the rtde being)that the Sastra exactly corresponds to the Stotra ? (The answer is)

Those deities are only the bodies of Agni. When Agni is blazing up,

as it were, that is his Vayu (wind) form. Thus he celebrates by meansof this (Vayu form) that (Agni form).

Divided into two halves, the fire burns. Indra and Vayu are two.

That is his Indra-Vayu form. Thus he celebrates by means of this

(Indra-Vayu form) that (Agni form).

It moves up and down (when being lighted or extinguished) ; this

is his Mitra-Varuna form. Thus he celebrates by means of this (Mitra-

Varuna form) that (Agni form).

[165] The dangerous touch' of Agni is his Varuiia form. Uis Mitra

form is (shown in the fact) that men who make friends with him may sit

near him, though his touch be dangerous. Thus he celebrates by means

of these '(Mitra and Varuna forms) that (Agni form).

His Aj^vina form is that they produce him by friction through two

arms and two wooden sticks, the Asivins being two. Thus he celebrates

by means of this (Asivina form) that (Agni form).

That he burns with a loud crackling voice, imitating the sound

balahd, as it were, on account of which all beings flee trembling from him.

This is his Indra form. Thus the Hotar celebrates by means of the (Indra

form) that (Agni form).

That they divide him into many parts (when taking lire from the

hearth), though he is only one. This is his Visive Devah form. Thus the

Hotar celebrates by means of this (Vitlve Devah form) that (Agni form).

That he burns with a roaring noise, uttering speech, as it were. This

is his Saravati form. Thus the Hotar celebrates by means of this (Saraa-

vati form) that (Agni form).

In this way, the triplet of the Sama singers' becomes celebrated,

notwithstanding theSe (different) deities in the several triplets, for him who

thus has commenced (the Sastra) with a verse addressed to Vayu.

• The recitation of the Pra-uga -Sastra is preceded by the singing of the so-called

Ajija-stotra : agim aydhi vitmje (Sama-veda 2, 10-12). The deity of it is Agni, whilst the

deities of the Pra-uga Nastra, to which it is said to stand in connection, are difiercnt.

' Qhora-sams pursa. See the Kausitaki Brahmayam 1, 1, where Agni aays ;

* The Ajya Stotra, see note 1. It consists of three versos.

112

Having repeated the ^astra addressed to all the gods^ {Pra-uga),

he recites a Yfvjya mantra addressed [166] to the Y'live Devah (all gods)

:

visvehhil} somyan madhvagna (I, 14, 10). Thus he satisfies all deities,^

giving to each his due share.

5.

(On the Va^atkdra and A7iuva^atkdra.)

The Va§atkara^** (the formula vau^atl) is the drinking vessel of

the gods. By making the Vasatkara, the Hotar satisfies the deities with

(presenting) a drinking vessel.

He makes the Anuvasatkara (the formula " Agni, eat !"}. In this

way, he satisfies the deities by repeatedly placing before them the Vasat-

krira (representing the drinking vessel), just as men place before their

horses or cows repeatedly grass, water, &c. '

*

They ask, Why do they sacrifice in the same Agni (the Agni of the

TJttara Vedi) where they did it before, and make the Vasatkara there,

when sitting near the Dhisnya^' fires (after having left the place near

the Uttara Vedi) ? (The answer is) By making the Anuvastkara,

" Agni, taste the Soma !" he makes there the Vasatkara and pleases the

Dhifnyas.

They ask, Which is the Svistakfit portion of the Soma at those

offerings," of which the priest tastes without having finished them, and

without making the Anuvasatkara? (The answer is) By repeating the

Anuvasatkara (when repeating the Yajyas for the Sastras), '* Agni, taste

the Soma !" they (complete the ceremony and) drink from the Soma juice

after the completion (of the [167] ceremonyl'* This very (Anuvasat-

kara) is the Svistakrit portion of the Soma. (Thence) he makes the

Va§atkara (and Anuvasatkara).

• The Pra-uga Sastra is here called vaisvadevam, i.e., belonging to all the gods, on

account of the large number of deities, comprising the Visve Devah contained in it.

^' The paragraphs from 5, 8, are found also with very little change and a few omis-

Bions in the Gopatha BrShmanam 3, 1—6. Both evidently come from one source only.

" This is the full meaning of ^tf^v^T^Tf as explained by Sayana." See above.

" These are the dvidevatya grahas, see 2,

" The priests are not allowed to eat from the sacrificial food, or drink of the Soma,before all the ceremonies pertaining to the offerings to the gods are completed. TheSvibtakrit ceremony is regarded as the completion of the principal rites attending anyoblation given to the gods. At this ceremony, the Anuvasatkfira does not take place.

After it is completed, the priests are allowed to eat the remainder of the food or drink theremaining jjnice.

113

6.

( On the Meaning of the Va^atkdra and its Dijfevent Parts).

The Vasatkara is a weapon. If one has an enemy (and wishes to

destroy him), one has only to think of him when making the Vasatkiira,

in order to strike him a blow with a weapon ( in the form of the

Vasatkara).

The word §at (six) is contained in the formula vau-^at^^ (the so-

called Vasatkara). There are six seasons. Thus he makes the seasons

and establishes them. He who is established in the seasons becomes

afterwards (also) established in all other things. He who has such a

knowledge, obtains a firm footing.

Hiraiiyadan, the son of Beda, said about this (the Vasatkara) as

follows : By this part sat (six) of the formula (vausat), the Hotar estab-

lishes these six (things). The sky rests on the air ; the air on the

earth ; the earth on the waters ; the waters [168] on the reality {satya);

the reality on the Brahma ; the Brahma on the concentrated heat of medi-

tation (tapas). If these places are established, then all things are con-

sequently established. He who has such a knowledge has a firm footing.

The part vdu of the formula vausat means the six seasons. B}*

repeating the Vasatkara, the Hotar places the sacrificer in the seasons,

gives him a footing in them. Just as he does unto the gods, the gods do

unto him.

7.

[The Three Kinds of the Vasatkara: VaJ7'a,.Damachhad, and Bikta.

In what Tone the Vasatkara is to he Repeated. The Hotar can, hy

not repeating it properly, injure the Saerifieer.)

There are three (kinds of the) Vasatkara, vajra (weapon), damachhad

(who covers beings), and rikta (empty, void).

It is a vajra (weapon), in consequence of its being pronounced with

a loud and strong voice by the Hotar. With it he strikes, whenever he

pleases, a blow to his enemy and adversary who is to be put down by

him, in order to put him clown. Thence is this weapon, in the form of

the Vasatkara, to be used by the sacrificer who has enemies.

It is damachhad, i.e., protecting the beings, on account of its being

pronounced as an integral part of the verse to which it belongs without

'^The etymology whieli is here given of tlie word vau!:at is of course quite fanciful.

It is only a very much lengthened pronunciation of a conjunctive form vok?at, of the

root vail, to carry, meaning, may he (Agni) carry it (the offering) up. Instead of the

original ok, dii was substituted.

15 " -

114

omitting any part ol it.^^ Oliildien and cattle stand near (tliis part of

[169] the Vasatkara) and follow it. Thence ought he, who desires

children and cattle, to make this Vasatkara.

It is rikta, i.e., void, the syallable sat being pronounced with a low

accent- He thus makes void [rikta) the soul, and the sacrificer. He who

makes such a Vasatkara becomes a great sinner, and also he for whom

such a Vasatkara is made. Thence he should not wish to make it.

As regards the question whether the Hotar might make the sacrificer

happy or unhappy, the answer is, that he wlio might be the Hotar of any

sacrificer can do so. At this (occasion, />., at the sacrifice), the Hotar

may just do with the sacrificer as he pleases.

Should he wish to deprive the sacrificer of the' fruit of his sacrifice,

he has only to repeat the (Yajya) verse, and the Vasatkara in the same

tone'^ (i.e., monotonously). If he do so, he deprives the sacrificer of the

fruit of his sacrifice.

Should he wish to make the sacrificer liable to the consequences of a

great guilt, he has only to repeat the (Yajya) verse with a very loud voice,

and the Vasatkara with a very low one. (If he do so) he makes the

sacrificer liable to the consequences of a great guilt.

Should he wish to make the sacrificer very happy, he has to repeat

the (Yajya) verse with a very low, and the Vasatkara with a very loud,

voice. (That is done) for obtaining fortune. By doing so, he puts the

sacrificer in (the possession of) fortune.

The ^satkara is to form an integral part of the (Yajya) verse (no

stopping between the end of .the [170] verse and vausat being allowed),

in order to have an uninterrupted whole. He who has such a knowledge

becomes possessed of children and cattle.

8.

(The Danger which might be imminent upon the Hotar and Sacrificer, in con-

sequence of tlie VasatMra weapon, is to he averted by certain

Formulas.)

The Hotar ought to think of the deity to whom the oblation is given

" The term in the original is iiirluinaycha, i.e., without losing any \ia,vt of the Rich.

This means, that no vowel is to be dropped at the end of the Yajj-a verse when Vanjot

is joined to it as an integral part. The remark is made on account of the way in which

the syllable om (when pra'java is made) is joined to the last syllable of a verse. In that

case, the last vowel disappears and 6 is substituted in its stead. If, for instance, the last

syllable of the 2itc7i be yd, then in the Pranava yom is pronoanced. See the rules for

making the Pranava in the Samidheni verses, As'v. Sr. S. 1, 2.

1' The YSjyS. is repeated monotonously, and, at the morning Jibation, in a low tone,

whilst the Vasatkara is pronounced with a loud voice.

115

when lie is about to repeat the Vasatkara. Thus he pleases the deity

personally, and addresses the Yajya mantra direct to it.

The Vassftkara is a weapon.'* The weapon is like a flash when

one strikes with it without having conjured its evil effects. " Not

every one knows how to conjure it, nor its (proper) place. Therefore the

mantra, va^ oja/i(A5^v. Sr. S. 1,5) is at such occasions, when even many

are killed (as is the case in a battle), the propitiation, and the assignation

of the proper place (after the Vasatkara\ For this reason, the Hotar has,

after every Vasatkara, to repeat the Anumantrana'° formula, vug ojah.

If thus propitiated, the Vasatkara does not hurt the sacrificer,'

[ 171] The sacrificer ought to repeat this Anumantrana formula :"

" Vasatkara, do not sweep me away, I will not sweep thee away. I call

" hither (thy) mind with great effort, thou art a shelter (having joined

' thy) body with the air circulating (in my body). Go to (thy^ place, let

' me go to (my) place."

Some one (a theologian) has said : this (just mentioned aniunautranain)

is too long and has no effect. (Instead of it) the sacrificer ought to repeat

after the Vasatkara the words, ojah saha ojah. Ojah (vigour) and sahah

(strength) are the two most beloved bodies (forms) of the Vasatkara.

By making him repeat this Anumantrana formula, he thus makes the

sacrificer prosper through (the Vasatkara's) own nature. He, who has

such a knowledge, prospers through (the Vasatkara's) own nature.

The Vasatkara is speech, and prma (air inhaled) and apdna (air

exhaled). These (three) leave as often as a Vasatkara is repeated.

(But that ought to be prevented ; thence) he ought to include them (their

names) in the Anumantrana formula. (This is done by repeating the

following formula) vdg ojah saha ojo mayi ptxmdpdndu, i.e., May speech,

vigour, strength (and) the prana and apana (be) in me ! Thus the Hotar

puts speech, pnxna and aprma in himself (he prevents them from going), and

reaches his full age. He who has such a knowledge reaches his full age.

1' This idea is clearly expressed in an Anumantrana formula : ^^Z^l^^ ^^^^ftsWF'^f^ ^ ^ cl«j f^^n^ ff^J '^^•> I ^^^Jy with the Ya>atkara as a weapon, him who

hates us as ^Yell as him whom we hate ( Asv. 8r. S. 1, 3).

'' For the mischief done by a weapon, he who strikes with it, is answerable. To

guard himself against the evil consequences of such an act, propitiation (.sdJiti) is required.

^^ This is the technical name of those formulas which are to be repeated by tlie

Hotar and the sacrificer after the proper mantra has been recited. They folloio tke

mantra.* Thence the name, annmantyano. They must be always uttered with a low voice.

'^' Up to the present day, the b'rotriyas or sacriQcal priests never dare to

pronounce this formula save at the time of sacrificing. They say that, if they would do

ao at any other time, they Avould be cursed by the f?ods.

116

9,

{Etymology of the words Praisa, Puroruk, Vedi, Nivid, Graha.)

The sacrifice went away from the gods They wished it (to return)

by means of the Praisas.^' [172] That is the reason that the Praisas

(orders to repeat a mantra given by the Adhvaryu or Mitra Varuna to the

Hotar) are called so (from pm+ is, "to wish"). They made it shine forth

(prdrochayanti) by means of the Puroruks. Thence the Puroruk is called

so (from 'prdrochayanti). They found it on the Vedi. Thence this place

is called Vedi (from vid, to find). After having found it, they caught it

with the Grahas ; thence they are called so (from grih, to catch, seize).

Having found it, they announced it to the gods by m'eans of the Nivids.

Thence they are called Nivids (from nivedayati, he announces).

A person who wishes to recover something lost, wants either much

(of it) or little. Among two, the elder (most experienced) wishes for the

best (portion). He who knows that the Praisas are exceedingly strong

(give most power), knows (at the same time) that they are the best portion.

The Praisas being the desire to recover something lost, he (the Mitra-

Varuna) repeats them with his head lowered {'prahvas) (just as suppli-

cants do).

10.

[On the Proper Place of the Nivids in the Three Lihations.)

The Nivids are the embryos of the Sastras (uhthas). At the morning

libation, they are put before the Sastras {uMlias), because the embryos

are lying in the womb with their heads turned downward, and thus

they are born (the head coming first out of the womb). At the midday

libation, the Nivids are put in the midst (of the Sastras). This is

done because the embryos have their hold in the middle of the womb.

At the evening libation, the Nivids are repeated at the end (of the

Sastras.), because the embryos are coming down from thence (the womb)

[173] when they are brought forth. He who has such a knowledge is

blessed with children and cattle .

The Nivids are the decorations of the Sastras. They are put, at

the morning libation, before the Sastras, just as a weaver weaves deco-

rations in the beginning of a cloth.

At the midday libation, they are put in the midst (of the Sastras),

just as a weaver weaves decorations in the midst (of a cloth).

At the evening libation, they are put at the end (of the Sastras), just

as the weaver weaves decorations in the end of a cloth (avaprajjaim).

VI The Praisas here alluded to are those used at the animal sacrifice. They corres-

pond to the PraySja (Apri) mantras. 8ee the White Yajurveda 21, 29-40.

117

He who has such a knowledge is ornamented on all parts with the decora-

tion of the sacrifice.

11.

(Hoio the Nicids should he Repeated. How to Correct Mistakes

Arising from Confusion.)

The Nivids are deities connected with the sun. When they are put

at the morning libation at the beginning (of the Sastras), at the midday

libation in the midst, and at the evening libation at the end, then they

follow the regular course of the sun.

The gods had obtained (once) one portion of the sacrifice after the

other ipach-chhas). Thence the Nivids are repeated pada by pada.

When the gods had obtained the (whole of the) sacrifice, a horse came

out of it. Thence they say, the sacrificer ought to give a horse to the

reciter of the Nivids. By doing so (presenting a horse), they present really

the most exquisite gift (to the reciter).

The reciter (of the Nivid) ought not to forego any of its padas. Should

he do so, he would make a rupture in the sacrifice ;if this (rupture)

increases, the sacrificer then becomes guilty of the consequences [174] of

a great sin. Thence the reciter ought not to forego any of the padas of

the Nivid.

He ought not to invert the order of two padas of the Nivid. Should

he do so, he would confound the sacrifice, and the sacrificer would be-

come confounded. Thence he ought not to invert the order of two padas.

He ought not to take together two padas of the Nivid. Should he

do so, he would confound the sacrifice, which would prove fatal to the

sacrificer. Thence he ought not to take together two padas of the Nivid

when repeating it.

He ought to take together only the two padas, predam hrahma and

predam hsatram.*^ If he do so, it is (done) for joining together the

Brahma and the Ksatra. Thence the Brahma and Ksatra become joined.

He ought, for the insertion of the Nivid, to select hymns consisting

of more than a triplet, or stanza of four verses ;"* for the several padas of

the Nivid ought to correspond, each to the several verses in the hymn.''"

25 These two sentences form part of every Nivid, iised at the midday or evening

libation. They occur in the following conneption.s :^^\ ^g) ^^f^TJ^^^ ^5^7 f^??T I ffT

'^ This refers to the st'ikta or hymn which stands in connection with the Nivid.

" The expression richam suktam jirati is evidently a Hendiadyoin ; for the distri-

butive meaning of prati can only refer to rich, but not to siikta ; because there are not as

manysflktas as there are padas of the Nivid. The sentence, ^ <2^ ^ =^39^'=^ ^fgW?^

118

Thence he ought, for the insertion of the [175] Nivid, to select hymns

cpnsisting of more than of stanzas with three oi- four verses. Through

the Nivid the celebration of the Saman is made excessive.'*

At the evening libation, he ought to put the Nivid when only one

verse (of the Sastra) remains (to be recited). Should he recite the

Nivid when two verses (of the Sastra) are still remaining, he would thus

destroy the faculty of generation, and deprive the offspring of their

embryos. Thence he ought to repeat the Nivid at the evening libation

when only one verse (of the Sastra) remains (to be recited).

He ought not to let fall the Nivid beyond the hymn (to which it be-

longs).''' Should ho, however, do it, he ought not to revert to it again

(not to use the hymn), the place (where the Nivid is to be put) being de-

stroyed. He ought (in such a case) to select another hymn which is addres-

sed to the same deity and in the same metre, to put the Nivid into it.

( In such a case ) he ought, before (repeating the new) Nivid hymn,

to recite the hymn : ma pragdma [176] patho vayam (10, 57), i.e., let

us not go astray. For he loses his way wlio gefs confounded at a sacri-

fice. (By repeating the second pada) ma yajndd indra saminah (10, 57, 1)

i.e., (let us not lose) Indra, the Soma sacrifice, he prevents the sacrificer

from falling out of the sacrifice. (By repeating the third pada) md antah

sthuv no ardtayah^ i.e., "May no wicked men stand among us !" he turns

away all who have wicked designs, and defeats them.

In the second verse (of this hymn) yo yajnasya prasddJianas tantur,

i.e., " Let us recover the same thread which serves for the performance

f%f^?[T*i, ^^^ easily be misuiiclerstood. At the first glance it appears to mean "he ought

not to think of selecting any other hymn for inserting the Nivid, save such ones as consist

of three or four verses." Say. followed this explanation which Qiost naturally sug-

gests itself to every reader. Jjut, in consideration that all the Nivid hymns, actually in

use, and mentioned in the Aitareya Er. exceed in number four verses (some contain

eleven, others even fifteen verses), that explanation cannot be correct. The passage

can only have the sense given to it in my translation.

^^ The .Sastra thus obtains more verses than are properly required,

2' The meaning is : he should not repeat the Nivid, after he might have repeated

the whole of the hymn in which it ought to have been inserted. Should he, however,

have committed such a mistake, tlien he must select another hymn, and put the Nivid

in its proper place, i.e., before the last verse of the hymn. The Hotar is more liable to

commit such a mistake at the evening libation than at the two preceding ones. For,

at the evening libation, there are seven Nivids (to Savitar, Dyavaprithivi, Ribhus, Vais-

vanara, Vis'vedevah, Marutas, and Jatavedas) required, whilst we find at the morniug

libation only one (which is x-ather a Puroruk than . Nivid), and at the midday libation

two (to the Marutas and Indra),

iiy

of sacrifice, and is spread among the gods"* by means of which was

((hitherto) sacrificed (by us)," the expression tantu (thread) means off-

spring. By repeating it, the Hotar spreads {samianoti) offspring for the

sacrificer.

(The words of the third verse are) memo nu a huvamahe navd-

kimsena somena, i.e., " Now we bring an offering"* to the mind {manas)

by pouring water in the Soma cups (devoting them thus to NarAs-

amsa)." By means of the mind, the sacrifice is spread ; by means of

the mind, it is performed. This is verily the atonement at that occasion

(for the mistake pointed out above).

SECOND CHAPTER.

[177] (^The Manitvattya and Niskevalija Sasti'as.)

12

(0)1 the Ahdva and Pratigara.)

They (the theologians) say ; the subjects of the gods' are to be pro-

cured. (To achieve this end) one metre is to be put in another metre.

(This is done when) the Hotar calls (the Adhvaryu) by ^oihsdvom, " Let us

both repeat, yes !" which (formula) consists of three syllables. At the

morning libation, the Adhvaryu responds (prati-grihndfi) (to this formula

of three syllables) with one consisting of five : ^avisdmo daivomJ This

makes eight on the whole. The Gayatri has eight syllables {i. e. each of

its three padas). Thus these two (formulas) make the Gayatri at the com-

mencement of the recitation at the morning libation. After the Hotar has

finished his recitation, he uses this (formula of) four syllables : iihtham

[178] vdchi,^ i.e., the recitation has been read, to which the Adhvaryu

^- Say, has, in his commentary on the Rigveda Samhita, the follo\\ing remark :

^' Of ^jy^lj^^ Say. gives two different explanations in his commentaries on the Ait.

Br. and in"^ that on the Rigveda Saiiihita. In the first, ho explains it by ^w^ii^ I call

hither (from live to call); in the other, he derives it from liii, to sacrifice. The latter expla-

nation is preferable.

> Sec 1, 9.

'See about the Pratigara, i.e., response ]j^' the Adhvaryu to the recitations of the

Hotar, Asv. fer. S. 5, 9. The most common prutigaru repeated by the Adhvaryu is otMmodaiva ; but at tiie time of the dhciva (the call somsdvom) it is : ^amsdmo daiva. At the end

of the Pratigura, the proijaun, (incorporation of the syllable om) required, is daivom.

2 The formula ?<?c<7!ajn mc/a", with some additional words, always concludes a .Sastra.

In the Kausitaki Brahmauam (14, 1), and in the SankhSy. .Srauta Sutras (8, 16, 17-20),

this formula is called achha virijam. In the Asvj^l. Sutras, no particular name is given

to it. The Kausitaki and Sankhay. .Sakhas differ here a little from that of Asvalayana.

According to the former, uktham vdcJii is always preceded by a few sentences which are

120

(responds) in four syllables : om uktlia^d, i.e., thou liast repeated the recita-

tion'* {uktham, ^astram). This makes eight syllables, The Gayatri consists

of eight syllables. Thus the two (formulas) make at the morning libation

[179] the Gayatri' at both ends (at the commencement and the end).

At the midday libation, the Hotar calls : adhvaryo somsawm, i.e.,

" Adhvaryu, let us two repeat ! Om !" with six syllables ! to which the

Adhvaryu responds with five syllables, the samsamo daivom. This

makes eleven syllables. The Tristubh has eleven syllables. Thus he

makes the Tristubh at the beginning of the Sastra at the midday

libation. After having repeated it, he says, uktham vdcloi indrdya, i.e.,

the Sastra has been read for Indra, in seven syllables ; to which the

Adhvaryu responds in four syllables : om ukthasd. This makes (also)

eleven syllables. The Tristubh has eleven syllables. Thus the two

not to be found in Asval. Thus, we have, for instance there, at the end of the Marut-

vatiya Sastra, the following formulas : ^qjig^if qf^^q g^Tf^tlTI^I Vl^flT'ZO^^

=^N;'»?T^l^?T'T In the Asval. Satras (5, 14), there is instead of it only : 3^4 qi'^^l??

SZ^% ^\ At every .Sastra repeated by the Hotar, there is a little difference in the

appendages to this formula. The rules, as grivon here in this paragraph, refer only to the

conclusion of the h'astras of the minor Hotri priests; they alone conclude in the way

here stated, without any other^ appendage (see Asval. 5, 10). The concluding formulas

for the Hotar are, according to Asval. -Sr. S., as follows :

(a) For the Ajya Sastra : 3^«i m^ ^t^m c^T (5, 9).

(b) For the Pra-uga Sastra : ^q mf^ ^qjt^T^l ^\ (5, 10).

(c) For the Marutvatiya Sastra (see above).

(d) For the Niskevalya Sastra : g^ qi'^P^I^IT^Z'Tg^ ?^T (5, 15).

(e) For the Vaisvadeva Sastra : ?^sf ^I'^S'^T?? ^t*«T W^^ ?^I (5, 18).

(/) For the Agnimaruta Sastra : 3^4 ^R^^I^T ^#¥3? ^I^?TR f^ (5, 20).

All these appendages express the idea, that the god to whom the recitation is

addressed should hear it, and take notice of it. So ghoshdija tvd means that "it

(the recitation) might be sounded to thee ;" upasrbivata tvd, " that it might be for

thy hearing." The active participle in the present tense must here have something

like the raeanhig of an abstract noun, corresponding with tilokuya and diruUjdi. Literally,

npaivinvate appears to mean that " the hearing (of this recitation might come) to thee."

After the repetition of these formulas which conclude all Sastras, the Yajyfl, verse

belonging to the particular Sastra is recited.

* This alone can be the meaning of the obscure formula, ukthasd, which comes no doubt

from the remotest antiquity. It is perhaps a corruption of uktham sds, the neutral charac-

term being left out. Say. explains : ?^ :a^^^, " thou art the repeater of the Sastra."

But this meaning is not appropriate to the occasion at which the formula is used. This

is done only when the recitation is over. The only proper meaning of the formula

therefore is either " the recitation is repeated," or " thou hast repeated the recitation."

° The Gayatri is the characteristie metre of the morning libation ; thence its form

(eight syllables) is to appear in souie shape at the commencement as well as at the end

of the Sastra.

121

(formulas) make the Tristubh at both ends of the ^astra at the midday

libation.

At the evening libation, the Hotar calls : aclhvaryo ^orh-^orhsavom,

in seven syllables, to which the Avdharyii responds in five syllables

:

samsdmo daivom. This makes twelve syllables. The Jagati has twelve

syllables. Thus (with these two formulas taken together) he makes the

Jagati at the beginning of the Sastra at the evening libation. After

having repeated the Sastra, he says, in eleven syllables : uktliam vaehi

indrdya devehhyah, i.e., " the Sastra has been repeated for Indra, " for

the Devas, to which the Adhvaryu responds in one syllable: om! This

makes twelve syllables. The Jagati has twelve syllables. Thus the two

(formulas) make the Jagati at both ends at the evening libation.

This (the mutual relation of the three chief metres to one another

and to the sacrificer) saw a Risi, and expressed (his opinion) in the

mantra: yad gdyatre adhi (1, 164, 23), i.e., "those who know that

[1801 the Gayatri is put over a Gayatri, and that out of a Tristubh

a (another) Trishtubh is formed, and a Jagat (Jagati) is put in a Jagat,

obtain immortality."°

In this way, he who has such a knowledge puts metre in metre, and

procures " the subjects of the gods."

13.

{On the Distribution of the Metres among the Gods, Aniistuhh

Prajdpatis Metre.)

Prajapati allotted to the deities their (different) parts in the

sacrifice and metres. He allotted to Agni and the Vasus at the morning

libation the Gayatri, to Indra and the Rudras the Tristubh at the mid-

day libatioD, and to the Visve Devah and Adityas the Jagati at the

evening libation.

His (Prajapati's) own metre was Anustubh. He pushed it to the

end (of the ^astra), to the verse repeated by the Achhavaka (which is

the last).- Anustubh said to him :" Thou art the most wicked of all

gods ; for thou hast me, who am thy metre, pushed to the end (of the

bastra), to the verse repeated by the Achhavaka." He acknowledged

(that he had wronged her), (In order to give redress) he took his own

Soma "(sacrifice) and put at the beginning, at the very mouth of it,

• The meaning is, that no pacia of a metre, neither that of the Gayatri nor Tristubh,

nor Jagati can stand alone, but must be joined to another pada of the same metre. The

dhdoa a.nd pratigara must, therefore, be at the beginning as well as at the end of the

Sastra in tlie same metre ; for each time they consist only of one pada, and that is not

auspicious.

18

122

Auufetubb. Theiice Anu^tubh is joined (to the '^astras; as the first metre,

as the very mouth-piece at all libations.

He who has such a knowledge becomes the first, the very mouth

(of the others), and attains to supremacy. Prajapati having thus made

(the beginning [181] of all libations) at his own Soma sacrifice (with

Anustubh), the sacrificer (who does the same) becomes master of the

sacrifice, and the latter becomes (properly) performed. Wherever a

sacrificer has a sacrifice performed, so that he remains master of it, it is

performed for this (the whole) assemblage of men' (who might be with

the sacrificer).

14.

( tioio Agni, as Hotar of the Gods, Escaped the Meshes of Death.)

When Agni was the Hotar of the Gods, Death sitting in the Bahis-

pavamana Stotra lurked for him. By commencing the Ajya Sastra®

with the Anustubh metre, he overcame Death. Death repaired to the

Ajya Sastra lurkiug for Agni. By beginning (to repeat) the Pra-uga

oastra, he overcame Death (again).

At the midday libation, Death sat in the Pavamana Stotra^ ''lurking

for Agni. By commencing the Marutvatiya Sastra with Anustubh, he

overcame Death. Death could not sit, at that libation, in the Brihati

verses (repeated by the Hotar at the commencement of the Niskevalya

^astraj. For the Brihatis are life. Thus Death could not take away

the life. This is the reason that the Hotar begins (the Niskevalya

Sastra) with the Stotriya triplet (corresponding to the Saman which is

sung) in the Brihati metre. The Brihatis are life. By commencing

[182] his second Sastra (with Brihatis), he has the preservation of (his)

life in view.

At the evening libation, Death sat iu the Pavamana Stotra lurking

for Agni. By commencing the Vai^vadeva Sastra with Anustubh, Agni

overcame Death. Death repaired to the Yajnd yajniya Sdman.^^ By

' The sacrificer is to make the sacrifice, i.e., the sacrificial man, his own, i.e, he mustsubject it to liis own will, just as Praj&pati did. Thus he makes it beneficial to others, just

as PrajSpati benefited gods and men by it.

See page 120.

* See the hymn : pravudivLiya agnaije, 2, So, which is in the Anustubh metre and

which is meant here.

^° Vchchd te jdtcnn andhaso. Samaveda Samh. 2,22-29.

'' <(^ ^^ <j^ V3T^ ISamaveda Samh. 2, 53-54.

123

commencing the Agni-^I.initfi ^astra, with a hymn addressed to Vaisi-

vanara, he overcame Death. For the hymn addressed to Vaisivanara is a

weapon ; the Yajna yajniya Saman is the place. By repeating the Va\i-

vanara hymn, he thus turns Death out of his place.

Having escaped all the meshes of Death, and his clubs, Agni came

off in safety. The Hotar who has such a knowledge, comes off in safety,

preserving his life to its full extent, and attains to his full age ^of a hun-

dred years).

15.

{Marutvatiya oastra. Indra Gonceals Himself . Row he was -found.)

Indra, after having killed Vritra, thought, * I might perhaps not have

subdued him' (apprehending his revival), and went to very distant regions.

He (ultimately) arrived at the most distant place. This place is Anus-

tubh, and Anustubh is Speech. He having entered Speech, lay down

in her. All beings scattering themselves here and there went in search

of him. The IHtaras (manes) found him one day earlier than the gods.

This is the reason that ceremonies are performed in honour of the Pitaras

previous to the day on which they sacrifice for the gods.^" They .(the

gods) said, " Let us squeeze the [183] Soma juice; (then) Indra will

come to us very quickly." So they did. They squeezed the Soma

juice. By repeating the verse, d tva ratham {S, 57 , \) y they made him

(Indra) turn (towards the Soma juice). By the mantra, idam vaso sutam

(8, 2, 1), he became visible to the gods on account of the term (siita),

?.e., squeezed (contained in it).'* By the mantra, nicZm nediya ed ihi

(8,53, 5),'* they made him (Indra) come into the middle (of the sacri-

ficial place).

He who has such a knowledge, gets his sacrifice performed in the

presence of Indra, and becomes (consequently) successful by means of the

sacrifice, having Indra (being honoured by his presence).

16.

{hidra-Nihava Pragdtha.)

As Indra had killed Vritra, all deities thinking that he had not

conquered him, left him. The Maruts alone, who are his own rela-

tions,*' did not leave him. The "maruto svayayal}" (in the verse, Indra

'' The Pitaras are worshipped on the Am§vasya day (New Moon), and the Dars'a-

pfimima isti takes place on the pratipoda (first day after the New Moon).—Sdy.

" These two first are called the 'p%'aiiT^ad and anucliara of the Marutvatiya

b'astra, the beginning verse and the sequel.

^* This mantra is called, indra-nihava pragdtha, i.e., pragatha for calling Indra near.

»' 8v&pi, which term occurs in the Indra-Nihava Pragatha (8, 58, 5), is explained

by Say. ggf^cfcT^sfq ^'aJlTIT: But this interpretation, which is founded on

VedanMc ideas strange to the poets of the Vedic hymns, is certainly wrong ; for, "being

124

nediya) are tbe vital airs. Tlie vital airs did Dot leave him [l84] (Indra).

Thence this Pragatha, which contains the term svapi{in the pada) dsvdpe

smpibliir, is constantly repeated (at the midday libation of all Somasacrifices). When, after this (Pragatha), a mantra addressed to Indra

is repeated, then all this (is termed) Marutvatiya (Sastra). If this

unchangeable Pragatha, containing the term svdpi, is repeated (then

always the Marutvatiya bastra is made).

17.

(BrdJimanaspati Pragatha. To tcliat Stotras the Indra-Nihava and

Brdhmavtaspati Pragdtha belong. The Dhdyyds.)

He repeats the Pragatha'^ addressed to Brahmanaspati. Led by

Brihaspati as Purohita (spirirual guide), the gods conquered the celestial

world, and were (also) victorious everywhere in this world. Thus the

sacrificer who is led by Brihaspati as his Purohita, conquers the celestial

world, and is (also) victorious everywhere in this world.

These two Pragathas,^^ not being accompanied by a chant, are recited

with repetition*^ (of the last pada of each verse). They ask, " How is it

that these two Pragathas,- which are not accompanied by a chant, are re-

cited with repetition (of the last pada of each verse), the rule being that no

oastra verse can be recited with such a repetition, if it be not accompani-

ed by a chant ?" (The answer is) The Marutvatiya (Sastra) [185] is the

recitation for the Pavamana Stotra ;" they perform this Stotra (in singing),

with six verses in the Gayatri, with six in the Biihati, and with three

in profound sleep," does not suit tlie sense of the passage at all. How could the Maratas

assist Indra when they were in ''profound sleep" (sn^upti) ? In order to countenance

his interpretation, Say. refers to the meaning "^imua," life, attributed to the word by the

author of the Ait. Br. itself in this passage. The word is, however, to be traceable

only to su-upi or sva-dx)i. That dpi means " friend, associate," follows from several

passages of the Samhita. See Boehtlingk and Roth's Samskrit Dictionary, i., p. 660.

" A Pragfitha comprises two ricluis, according to Asv. fer. S. 5, 14 : ^^T? SRfl^^^T

Si'^T! JrnW; i e., the Pratipad (opening of the Marutvatiya JSastra) and its Anuchara

(sequel) consist of three richas, the Pragathas of two richas.

^' The Indra-Nihava and Brahmanaspatyah PragStha.

^^ The two Pragatha verses are to be repeated, so as to form a triplet. This is

achieved by repeating thrice the fourth pada of each verse, if it be in the Brihati metre.

In a similar way, the Sama singers make of two verses three.

1' The PavamSna Stotra or the performance of the Sama singers at the beginning of

the midday libation, consists only of three verses in the GSyatri (v.chchd tg ;Vfto,Samaveda,

2,22-24), of two in the Brihati (punana/i Soma, S. V. 2, 25, 26) and three in the Tris-

tubh metre (pm ttt drava pari kosam, 8. V. 2, 27-29), The three GSyatris are sung twice,

thus six are obtained, and the two Brihatis are twice repeated in such a manner as to

produce each time three verses (by repeating thrice the last pada of each verse), which

makes also six. Sdma praijoya.

125

in tlie Tri8f,ubb metres. Thus, the Pavaraana (Stoma) of the midday

libation comprises three metres, and is fifteen-fold.^° They ask, " Howbecomes this Pavamana Stoma celebrated (by a Sastra) ?" The two last

verses of the Pratipad triplet (S, 57, 1-3, a tvd ratham) [186] ai'e in the

Gayatri metre (the first being Aniistiibh), and also the triplet which

forms the sequel (of the Pratipad) is in the Gayatri metre. Thus the

Gayatri verses (of the Pavamana Stotra) become celebrated. By means of

these two Pragathas (the Indra-Nihava and Brahmanaspati Pragatha,

which are in the Brihati metre) the Brihati verses (of the Pavamana Stotra)

become celebrated.

The Sama singers perform this chant with these verses in the Brihati

metre, by means of the Raurava and Yaudhaja Samans (times^*), repeating

thrice (the last pada of each verse). This is the reason that the two Pra-

gathas, though they have no Stoma belonging to them, are recited with

repeating thrice (the last pada of each verse). Thus the Stotra is in ac-

cordance with the Sastra.

Tv70 Dhdyyds*^ are in the Tristubh metre, and also the hymn* ' in

which the Nivid is inserted. By these verses (in the Tristubh metre),

are the Tristubhs of the Stotra celebrated. In this way, the Pavamana

^° For the explanation of this and similar terms, SSyana refers always to the BrShma-

nasof the SSmaveda. Tha explanatory phrase of the panchadas'ah stoma of the Samaveda

theologians is constantly the following : q^^^j ff'^Of^^: f^^jRf: ^ ^^^m ^ ^,^m Iq=^-

These enigmatical words are utterly unintelligible without oral information, which I washappy enough to obtain. They refer to the number of verses obtained by repetition of the

triplet which forms the text of a Saman. The Saman consists of two verses, only : it is

first to be made to consist of three, by repetition of some feet of the two principal verses,

before it can be used as a chant at the Soma sacrifices. After a triplet of verses has beenthus obtained, it is to be chanted in three turns, each turn containing in three subdivi-

sions a certain number of repetitions. This number of repetitions is indicated by threerows of wooden sticks of the Udumbara tree, called fcws^, each row comprising five (if the

Stoma is the paiiclmdasa, the fifteen-fold), which the three Sama singers must arrange

according to a certain order before they can chant the Saman. Each row is called a

puryaija. The several sticks in each row are placed in the following order : 1st row—

3

in a straight, 1 across, 1 in a straight, line ; 2nd row— 1 in a straight, 3 across, I in a

straight, line ; 3rd row—1 in a straight, 1 across, 3 in a straight, line. As often as the sticks

of one row are laid, the Sama singer utters the sound him. This apparatus is regarded as

quite essential for the successful chanting of the Saman. See more on this subject in the

notes to 8, 42.

^' These are tbe names of the two peculiar tunes in which the verses, pumnah somaand duhdna Mhar (Samaveda S. 2, 25-26) are sung.

" See 3, 18 : the two first, agnir neta, and tvam Soma kratiihhih are in the Tristubh

metre.

*^ The Nivid hymn is ]ani§tha ugra , see 3, 19 ; it is in the Tristubh metre

126

•

Stoma, comprising three metres, being fifteen-fold, becomes celebrated for

bim who has such a knowledge.

18(On the Origin of the Dhdyyds, their Nature and Meaning.)

He recites the Dhayyas. Prajapati had (once) sucked up from these

worlds everything he desired [187] by means of the Dhayyas (from dhe,

to suck). Thus the sacrificer who has such a knowledge sucks up from

these worlds everything he desires. The nature of the Dhayyas is,

that the gods at a sacrifice, wherever they discovered a breach, covered

it with a Dhayya ; thence they are so called (from dhd, to put). The

sacrifice of him, who has such a knowledge, becomes performed without

any breach in it.

As to the Dhayyas, we sew up with them (every rent in the) sacrifice,

just as we sew up (a rent in) a cloth with a pin that it might become

mended. A breach in the sacrifice of him who has such a knowledge

becomes thus mended.

As to the Dhayyas, they are the recitations for the Upasads.'* The

verse, Agnir netd (3, 20, 4), which is addressed to Agni, is the recitation

for the first Upasad ; the verse, tvam Soma kratuhhih, which is addressed

to Soma (1, 91, 2), is the recitation for the second Upasad ; the verse

pinvanty apo {] y 6i, C}), which is addressed to Visnu, is the recitation

for the third Upasad. Whatever place one may conquer by means of

the Soma sacrifice, he who, having such a knowledge, recites the Dhayyas,

conquers (it only) by the several Upasads.

About this last Dhayya, some say, the Hotar ought (instead of

pinvanty apo) to repeat tan vo maho [2, 34, 11), asserting, " we distinctly

know that this veree is repeated fas the third "Dhayya) among the

Bharatas." But this advice is not to be cared for. Should the Hotar

repeat that verse {tan vo maho), he would prevent the rain from coming,

for Parjanya has power over the rain (but there is no allusion to him in

that verse). But if he repeat the verse pinvanty apo, where there is a

pada referring to rain (the third atyam na mihe), and one referring to the

Marutas [188] (the storms accompanying the rain, in the first pada),

and the word viniyanti, " they carry off," which refers to Visnu, whose

characteristic feature is said to be viehahrame, i.e., he strode (thrice

through the universe), which meaning is (also) implied in the term

vinayanti, and (where is further in it) the word, vdjie, " being laden

with booty," referring to Indra (then the rain would come). This vese

has four padas, and (as we have seen) refers to rain, the Marutas, Visnu,'

,, g^^ ^.^ gj. j^ 23.25.

"^

127

and Indra, and, though (on account of these allusions just mentioned,

and its being in the Jagati metre) properly belonging to the evening

libation, it is repeated at the midday libation. Therefore the cattle

of the Bharatas which are at their stables at evening (for being milked)

repair at noon to a shed erected for giving all the cows shelter (against

heat). That verse (pinvanty apo) is in the Jagati metre ; cattle are of the

Jagati nature ; the soul of the sacrificer is the midday. Thus the

priest provides cattle for the sacrificer (when he recites this verse as a

Dhayya at the midday libation).

19.

{The MarutvaUya Pragatha. The Nivid hymn of the Marutvattya

Sastra. Hoio the Hotar can injure the sacrificer by misplacing the Nivid.)

He repeats the Mariitvatiya Pragatha (pra va indrdya hrihate, 8,

78, 3). The Marutas are cattle, cattle are the Pargatha (that is to say,

the Pragatha is used) for obtaining cattle.

He repeats the hymn janisthd ugrah (10, 73). This hymn serves

for producing the sacrificer. For, by means of it, the Hotar brings forth

the sacrificer from the sacrifice as the womb of the gods. By this

(hymn) victory is obtained ; with it the sacrificer remains victor, without

it he is defeated.

[189] This hymn was (seen) by (the Risi) Gauriviti, Gauri-

viti, the son of Sakti, having come very near the celestial world, saw

this hymn (i.e., had it revealed); by means of it, he gained heaven.

Thus the sacrificer gains by this (hymn) the celestial world.

Having repeated half the number of verses (of this hymn), he

leaves out the other half, and inserts the Nivid '''in the midst (of both

" This is not strictly in accordance with the rules laid down by AsvalSyana, who

ill his terauta Sutras, 5, 14: 5lfjrg[ 5!lfc^* ^«T^ .* ?fF^T J???^rfi?Tf f^l^^ ^W^HS^^n^sng

Jn^n»^n i.e., the Nivid Sflkta is, ^ani^tha ugrah. After having repeated one verse

more than half the number of verses (the whole has eleven verses) of which it consists,

he ought to insert the Nivid. That ought always to be done at the midday libation,

where the number of verses of the Nivid Sukta is uneven. The Siikta jani§tha ugra

consists of eleven verses. The number being uneven, the Marutvatij'a Nivid is putin the hymn jam.jt/ia Mgro after the sixth verse, which concludes with \^;!j. The text

onhis Nivid (see the SSiikhayaua SOtras, 8, 16) is (according to Sapta Hautra) as follows :

iw?«Tf i^T^f^ I ^T^fl sTfrif^ ^^^^ i ?r^i^gT^3i«l i^ir^ ^t«T> ^m i ^^^: ^^-

N ^^ t ^ W^^ ^m^i «rgg i f%gf«?nf^f^i*i: i s?^^ sr§rniqra«mj??^!

i.e., May Indra with the Marutas drink of the Soma. He has the praise of the

Marutas ; he has (with him) the assemblage of the Marutas. He is the frieud of

128

parts). The Nivid is [190] tbe ascent to Leaven ;it is the ladder for

climbing up to heaven. (Therefore) he ought to recite it (stopping at

regular intervals) as if he were climbing up (a height) by means of a

ladder. Thus he can take along with him (up to the celestial world) that

sacrificer to whom he is friendly. Now, he who desires heaven, avails

himself of this opportunity of going thither.

Should the Hotar intend to do any harm (to the sacrificer) thinking,

" may I slay the Vis through the Ksatra," he need only repeat the

Nivid in three different places of the hymn (in the commencement, middle,

and end). For the Nivid is the K^atram (commanding power), and

the hymn the Vis (prototype of the Vaiilyas) ; thus he slays the Vis

of any one whom he wishes through his Ksatra. ''^ Thus he slays

the Vii^ through the Ksatram.

Should he think, " may 1 slay the Ksatram through the Viji,"

he need only thrice dissect the Nivid through the hymn (by repeating

the hymn at the commencement, in the middle, and at the end of the

Nivid). The Nivid is the Ksatram, and the [191] hymn is Viiii. Hethus slaj^s whosoever Ksatra he wishes by means of the Vi4.

Should he think, "1 will cut off from the sacrificer the Vi;^ (relation,

subject, offspring) on both sides," he need only dissect (at the beginning

and end) the Nivid by the call sorfisavom. Thus he cuts the sacrificer off

from his VijI on both sides (from father and mother, as well as from his

children). Thus he should do who has sinister designs towards the

the Marutas, he is their help. He slew the enemies, he released the waters (keptback by the demons of the air) by means of the strength of the Marutas. The gods fol-

lowing him rejoiced at the (defeat of the) Asuras, the conquest of Vritra, at thekilling of iSambara, at the battle (for conquering cows). Him (Indra) when he wasrepeating the secret verses, in the highest region, in a remote place, made the sacredrites and hymns {bmhmdin) grow (increase in strength) ; these (sacrec' rites) are throughtheir power inviolable. He makes presents to the gods, he who is with the Marutas his

friends. May Indra with the Marutas here hear (our prayer) , and drink of the Soma. Maythe god come to his oblation offered to the gods with (our) thoughts being directed to thegods. May he protect this Brahma (spiritual power), may he protect this Ksatram(worldly power), may he protect the sacrificer who prepares this (the Soma juice),

(may he come) with ' his manifold help.s. May he (Indra) hear the sacred hymns (bra^wn-

ani), may he come with (his) aid I

" These sentences can be only understood when one bears in mind, that men of

the higher caste are supposed to have a share in a certain prototype. Ksatra representsthe commanding power. A Br.ihman, deprived of his Ksatra, losses all influence andbecomes quite insignificant in worldly things ; if deprived of his Via, he loses his meansof subsistence. A Ksatriya loses liis power, if deprived of his ksatram, and his

subjects, if deprived of his Vis.

' 129

sacrificer. But otherwise (in the manner first described) he should do to

him who desires for heaven (if he be friendly to him).

He concludes with the verse, vayal} suparnd upasedur (10, 73, 11),

i.e., "the poets with good thoughts have approached Indra, begging like

birds with beautiful wings ; uncover him who is enshrouded in darkness;

fill the eye (with light) ; release us who are bound (by darkness), as it

were, with a rope {nidhd)." When he repeats the words " uncover him,"

&c., then he should think that the darkness in which he is enshrouded,

might go by means of his mind. Thus he rids himself of darkness. By

repeating the words, " fill the eye, " he should repeatedly rub both his

eyes. He who has such a knowledge, keeps the use of his eyes up to his

old age. In the words, " release us," &c., the word 7ildhd means rope.

The meaning is, release us who are tied with a rope, as it were.

20.

(Why the Ma/tnUas are Honoured with a separate Saetra.)

Indra, when he was about to kill Vritra, said to all the gods, '' Stand

near me, help me." So they did. They rushed upon Vritra to kill him.

He perceived they were rushing upon him for the purpose of [192

J

killing him. He thought, " I will frighten them." He breathed at them,

upon which all the gods were flung away and took to flight ; only the

Marutas did not leave him (Indra) ; they exhorted him by saying, " Strike,

Bhagavan ! kill (Vritra) ! show thy prowess !" This saw a Risi, and

recorded it in the verse vritrasija tvd svasathdd (8, 85, 7), i.e., "all the

gods who were associated (with Indra) left him when flung away by the

breathing of Vritra, If thou keepest friendship with the Marutas, thou

wilt conquer in all these battles (with Vritra),"

He (Indra) perceived, " the Marutas are certainly my friends; these

(men) love me ! well, I shall give them a share in this (my own) celebra-

tion (Sastra)." He gave them a share in this celebration. Formerly both

(Indra as well as the Marutas) had a place in the Niskevalya ''^astra,

(But to reward their great services he granted them more, viz., a separate

Marutvatiya oastra, &c.). The share of the Marutas (in the middaylibation) is, that the Adhvaryu takes the Marutvatiya Graha, and the Hotar

repeats the Marutvatiya Pragatha, the Marutvatiya hymn, and the

Marutvatiya Nivid. After having repeated the Marutvatiya ^astra, he

recites the Marutvatiya Yajya. Thus he satisfies the deities by giving

them their shares. (The Marutvatiya Yajycx is) 2/^ tvdhihatye maghavan

(3, 47, 4), i.e., " drink Indra, the Soma juice, surrounded by thy host, the

'' The second bastra to be repeated by the Hotar at the midday libation.

17

130

Marutas who assisted thee, Maghavan, in the battles with the huge

serpent (Ahi), " &c. Wherever Indra remained victor in his various

engagements, through their assistance, wherever he displayed his prowess,

there (in the feast given in his honour) he announced them (the Marutas)

as his associates, and made them share in the Soma juice along with

him.

[193] 21.

{Indra wishes for Prajdpatis rank. Wliij Prajdpati is called Kah.

Indra s share in the Sacrifice.)

Indra, after having slain Vritra and remained victor in various battles,

said to Prajfipati, "1 will have thy rank, that of the supreme deity ;

I

will be great !" Prajapati said, "Who am 1" (ko aham) ? Indra answered,

" Just, what thou hast told( i.e., kali, who ?)" Thence Prajapati received

the name kal}, who? Prajapati is (the god) kah, who? Indra is called

mahendra, i.e., the great Indra, because he had become great (greater

than all the other gods\

He, after having become great, said to the gods, "Give me a dis-

tinguished reception !"'^ just as one here (in this world) who is" (great)

wishes for (honourable) distinction, and he who attains to an eminent

Dosition, is great. The gods said to him, " Tell it yourself what shall

be yours (as a mark of distinction)." He answered, '' This Mahendra

Soma jar (Graha\ among the libations that of the midday, among the

l^astras the Niskevalya, among the metres the Tristubh, and among

the Samans the Pristha"'"^ They thus gave him these marks of distinc-

tion. They give tliem also to him who has such a knowledge. [194]

The gods said to him, "Thou hast chosen for thyself all ; let some of

these things (just mentioned) be our also." He said, " No, why sliould

anything belong to you?" They answered, " Let it belong to us, Magha-

van." He only looked at them (as if conniving).

2' Of the words ^^jj^ j^ 7fR^ SSyana gives the following explanation : ^. n^fq]iff.

^^ Pl'istha is a combination of two Sama triplets for singing. Here the principal

chanlofthe Ni^kevalya fciastra, which is the centre of the whole goma feast, is to be

understood. At the Agnistoma, this chant is the Rathantaram. The four Stotras at the

midday libation, which follow the Pavaraana Stotra, are called Pristha Stotras. For they

are capable of entering into the combination, called Pristha, by putting in the midst of

them another Sdman. At the Agnistoma, the actual Pristha is, however, not required.

The four Pristha Stotras of the mid'Jay libation are, the Rathantaram, VamadevyamNaudhasam, and Kaleyam.

131

22.

{Story of Prdsahdy the loife of Inclra. On the Origin of the Dhdyyd

verse of the Ni^kevalya Sastra. Row a King can defeat a hostile army.

All gods have a share in the Ydjyd in the Virdt metre. On the Importance

of the Virdt metre at this occasion.)

The gods said, " There is a beloved wife of Indra, of the Vavata *"

order, Prasahti by name. Let us inquire of her (what Indra's intention is)."

So they did. They inquired of her (what Indra's intention was). She said

to them, "I shall give you the answer to-morrow." For women ask their

husbands; they do so during the night. On the morning the gods went to

her (to inquire). She addressed the following (verses) to them : yad vdvdna

purutamam^'^ (10, 74,6), i.e., what Indra, the slayer of Vritra, the con-

[195] queror in many battles of old has gained, filling (the world) with

his name (fame), by what he showed himself as master in conquering

iprdsahaspati), as a powerful (hero), that is what we beseech him to do

(now) ; m.ay he do it." Indra is the mighty husband of Prasaha.'" (The

last pada) " that is what we beseech him," &c., means, he will do what

we have told him.''

Thus she (Prasaha) told them. The gods said, " Let her have a share

here (in this Niskevalya Sastra) who has not yet obtained one in it (na

vd vidat)."* So they did. They gave her (a share) in it; thence this

verse, yad vdvdna, &c., forms part of the (Niskevalya) Sastra."

The army (send) is Indra's beloved wife, Vavata, Prasaha by name.

Prajapati is by the name of kali (who ?) his father-in-law. If one wish

'" The wives of a king are divided into three classes, the first is called mahi^f, the

second vdmita, tlie third or last parivrikti. SSy. Vdvdta is in the Rigveda SatnhitA, 8,

84, 14, a name of Indra's two horses. Sayana in his commentary on the passage, proposes

two etymologies, from the root van to obtain, and vd to go. The latter is the mostprobable.

•^ That part of the SamhitA where it occurs, not being printed yet, I put this verse

here in full :—

^= is taken by Sayana in both his commentaries on the Aitareya Brahmanam, and the

Rigveda Samhita in the sense of a present tense f^^f^ \Bat it is here conjunctive, which

word alone gives a good sense. Besides, the present tense is never formed in this way.^- The author takes prdsahaspati in the sense of husband of a wife, Prasaha, above-

mentioned.

" I take here akamt in the sense of a future tense. Let, the Vedic conjunctive,has often this meaning. .Say. takes it in the sense of 9T7?hT-

" This is nothing but an attempt at an etymology of the name vdutitu. That it is per-fectly childish, every one may^see at a glance.

^'' This verse, frequently used at various sacrifices, is the so-called Dhdyycf of theNiskevalya ttastra at the midday libation.

132

that his army might be victorious, then he should go beyond the battle

line (occupied by his own army), cut a stalk of grass at the top and end,

and throw it against the other (hostile) array by the words, prdsahe has

tvdpasyati ? i.e., " Prasaha, who sees thee ? " If one who has such a

knowledge cuts a stalk of grass at the top and end, and throws (the

parts cut) against the other (hostile) army, saying prdsahe has tvd pa'syati ?

it becomes split and dissolved, just as a daughter-in-law becomes abashed

and faints, when seeing her father-in-law (for the first time).

[196] Indra said to them (the gods), " You also shall have (a

share) in this (Sastra)." The gods, said, " Let it be the Yajya verse,"

in the Virat metre of the Niskevalya Sastra." The Virat has thirty-

three syllables. There are thirty-three gods, viz., eight Vasus, eleven

Rudras, twelve Adityas, (one) Prajapati, and (one) Vasatkara. He (thus)

makes the deities participate in 'the syllables ; and according to the order

of the syllables they drink, and become thus satisfied by (this) divine dish.

Should the Hotar wish to deprive the sacrificer of his house and

estate, he ought to use for his Yajya along with the Vasatkara a verse

which is not in the Virat metre, but in the Gayatri or Tristubh, or any

other metre (save the Virat); thus he deprives him of his house and estate.

Should he wish to procure a house and estate for the sacrificer, he

ought to repeat his Yajya in the Virat metre : piba somam indra mandatu,

(7, 22, 1), By this verse, he procures for the sacrificer a house and estate.

23.

{On the Close Relationship between Sdman and Eik. Why the Sdma

Singers require three riehas. The five-fold division of both. Both are

contained in the Virat. The five parts of the Niskevalya Sastra.)

First there existed the Rik and the Saman (separate from one an-

other) ; sd was the Rik, and the name amai?i.was the Saman. Sd, which was

Rik, said to the Saman, '* Let us copulate for begetting children." The

Saman answered, " No ; for my greatness exceeds (yours •." (Thereupon)

the Rik became two ; both spoke (to the Saman to the same effect); but

[ 197 j it did not comply with their request. The Rik became three

(divided into three) ; all three spoke (to the Saman to the same effect).

Thus the Saman joined the three Riehas. Thence the Sama singers use

for their chant three Richas,^^ (that is) they perform their work of chanting

" This is piba somam indra (7, 221).

*' The Saman, to which the Niskevalya Sastra of the Hotar refers, is the Rathan

taram. It consists only of two riehas (verses), viz.,abhi tvd St'ira and na tvdva\i (S&maveda

Samh. 2, 30, 31), but by the repetition of certain parts of these two verses, three are

produced. See about this process, called punardddtjam, above.

133

with three Richas, (This is so also in worldly affairs.) For one man

has manj^ wives (represented by the Richas), but one wife has not many

husbands at the same time. From sd and avialt, having joined, sama was

produced. Thence it is called sdman.^ He who has such a knowledge

becomes sdman, i.e., equal, equitous. He who exists and attains to the

highest rank, is a sdman, whilst they use the word asdmanya, i.e.,

inequitous, partial, as a term of reproach.

Both, the Rik as well as the Saman, were prepared Tfor sacrificial

use) by dividing either into five [ 198 ] separate parts : (1) dhdva

(the call soriisdvom at the commencement of the Sastras, and hirhkdra

(the sound Jmm, commencing every Saman); (2) the prastdva (prelude,

first part of the text of the Saman) and the first rich out of the

three, required for the Saman of the Niskevalya Sastras ">; (3) the

udgitha (principal part of the Saman), and the second rich ; (4) the

pratihdra (response of the Saman), and the last rzc7z (out of the

three) ; (5) nidhanam (the finale of the Saman) and the call VQ.u^at

(at the end of the Yajya verses). ^^ Thence they say, the sacrifice is

** The same etymology is given in the Chhandogya Upaniaad, 3, 6, 1-6, p. 58 in the

Calcutta edition of the Bibliotheca Indica): ^^^W Qt sf?r^fl^g?^TH i.e., the earth is sa,

and fire nma, whence comes Sama. The author of this Upanisad also supposes that the

Sama rests on the Rik, the latter being compared to the earth, the first to the fire burning

on her. This etymology is wholly untenable from a philological point of view. Thecrude form is not sama, but sdman ; thence the derivation of the second part of the word

from ama (a noun ending in a, not an) falls to the ground. The first part sd is regarded

as the feminine of the demonstrative pronoun, and sa^d to mean Rik, for Rik is a feminine.

But such monstrpus formations of words are utterly strange to the Sanskrit language

and sanctioned by no rules of the grammarians. In all probability we have to trace

the word Sf7?nan to the root so, " to bind," whence the word avasana,i.e., pause, is

derived. It thus means "what is bound, strung together," referring to the peculiar

way of chanting the Samans. All sounds and syllables of one of the parts of a Saman

are so chanted, that they appear to be strung together, and to form only one long sound.

^'Many S&mans are divided into four or five parts. See the note to 2, 22. If five

parts are mentioned, then either the hiihkdra, which precedes the prastdva, is counted as

a separate part, or the pratihdra part divided into two, pratihdra and upadrava, the

latter generally only comprising a few syllables.

In order to better illustrate the division of Samans into five parts, I give here

the Rathantaram, according to these divisions :

First rich—(1), prastam :-|J3[ || ^if^ c^T ^^ ^(T^ ^I II

(2) udgitha . '^m^^T ^ ^^T^ t'^RJIFT ST^ra: g^ 1^1^ U

(3) pratihdra : ^TTt^fTRJTT ^^T I

(4) upadrava g^^T ^tHt f! 3^1 8

(5) nidhanam . ?l^ |

Second rich— (1) prastdva : ^xm I

134

[199] fiv'e-fold (is a pentadl Animals are five-fold (consist of five parts,

four feet and a mouth).

(Both, the Rik and the SAman, either of which is divided into five

parts, are contained in the Virat, which consists of ten syllables).*"

Thence they say, the sacrifice is put in the Virat, which consists of ten

parts.

(The whole Niskevalya Sastra also consists of five parts, analogous to

the five parts of the Saman and the Rik at this ^astra.) The stotriya is the

soul ; the anuriipa is offspring, the dhdyyd is the wife, animals are the

pragdtha, the siVitam is the house.*'

He who has such a knowledge, lives in his premises in this world,

and in the other, with children and cattle.

24.

{The Stotriya, Anuriipa, Dhdyyd, Sdma-FragAtha and Nivid Siikta of

J:he Niskevalya Sastra.)

He repeats the Stotriya. He recites it with a half loud voice. Bydoing so, he makes his own soul (the Stotriya representing the soul).

(2) udgitha :?fhTTftf^ ^^E^i^ 5T c^T '^t'*' ^RJ^f^f^ ^ TtSI^:

(3) pratihdra : ^ ^Tl^T ^\mi I

(4) upadrava : m^'«?!aT ?rtm f f i^T •

(5) nidhanam 3RT II

Third rich : (1) prastdva «T3r^^ I

(2) udgitha : ^^ ^ srf^^ «i^4g> rf^^f^^lfllSTi: II

(S) pratilidra: qsqg^TfT •

(4) upadrava • mm^\^um f? 3^1 I

(5) nidhanam: ?rfT Agnhtoma Sam Ptayaga,

From this specimen the reader will easily learn in what way they make of tworichas three, and how they divide each into five parts. The prast&va is chanted by the

Prastotar, the udgitha by the Udgatar (the chief of the Sama singers), the pratihSra bythe pratihartar, the upadrava by the Udgiitar, and the nidhanam by all three.

^° This statement is not very accurate. In other passages it is said, that it consists

of thirty-three syllables, sree 3, 22. The metre is divided into three padas, each consisting

of nine, ten, or eleven syllables.

*^ Here are the five parts of the Niskevalya 8astra severally enumerated. Thestotriya are the two verses of which the Rathantara consists, but so repeated by the

Hotar as to make three of them, just as the 8&ma singers do. The substantive to be

supplied to stotriya is pragdtha, i.e., that pragatha, which contains the same text as the

stotram or performance of the Sama singers. The anurilipa pragdtha, follows the formof the Stotriya ; it consists of two verses which are made three. It must have the samecommencing words as the Stotriya. The anuriipa is : ahhi tvd pftrvapitaye (8, 3, 7-8).

The Dhayya is already mentioned (3, 22). The Sama pragatha is : pibd sutasya (8, 3, 12).

The sQkta or hymn is mentioned in the following (24) paragraph.

135

He repeats the Anurupa. The Anuiupa is offspring. It is to be

repeated with a very loud voice. [200] By doing so, he makes his

children more happy than he himself is (for the Stotriya representing his

own self, was repeated by him with a half loud voice only.)

He repeats the Dhiiyya. The Dhayya is the wife. It ia to be

repeated with a very low voice. When he who has such a knowledge

repeats the Dhayya with a very low voice, then his wife does not

quarrel with him in his house.

He repeats the (Samai Pragatha. It is to be repeated with the proper

modulation of the voice (i.e., with the pronunciation of the four accents).**

The accents are the animals, the Pragatha are the animals. (This is

done) for obtaining cattle.

He repeats the Sukta *^ (hymn) : inclrasya nu v'irydni [ 201 1

(1, 32). This is the hymn liked by Indra, belonging to the Nis-

kevalya Sastra, and (seen) by Hirariyastnpa. By means of this hymn,

Hiranyastfipa, the son of Angiras, obtained the favour of Indra (and)

gained the highest world. He who has such a knowledge, obtains the

favour of Indra (andj gains the highest world. The hymn is the house

as a firm footing. Thence it is to be repeated with the greatest slowness,

(For a firm footing as a resting place is required for every one.) If, for

instance, one happens to have cattle grazing in a distant quarter, he

wishes to bring them (in the evening) under a shelter. The stables are the

firm footing (the place where to put up) for cattle. That is the reason

" The mantras which form part of the Sastras are nearly throughout monotonously

(fkasnityfl) repeated. Only in the recital of the Sama pragatha an exception takes place.

It is to be repeated with all We four accents: aniidatta, cumdattatara, uddttci, and

svarita, just as is always done when the Rigveda is repeated in the temple, or in private

houses, without any religious ceremony being performed.

" In this hymn, the Nivid of the Niskevalya Sastra is to be inserted after its eighth

verse. The Nivid is as follows :

^o?lT Bj??! I R^® (tbe conclusion being the same as in the Marutyutiya Nivid, see page

189) i.e., May the god Indra drink of the Soma juice, he who is the strongest among those

who are born only once ; he who is the mightiest among those who are rich ; he who is the

master of the two yellow horses, he the lover of Prisni, he the bearer of the thunderbolt,

who cleaves the castles, who destroys the castles, who makes flow the water, who carries

the waters, who carries the spoil from his enemies, who kills, who is far-famed, who appears

indifferent forms »pani«tikrif, lit., making similes), who is busy, he who has been here a

willing god (to listen to our prayers). May the god Indra hear, &c. Saptahdutra.

Instead of 5jf^rqt, the Sdnkhfiyana KQtra«, 7, 17, read ^f^SIRt* which is less correct, and

appears to be a mistake.

136

tliat this hymn, which represents a firm footing, or shelter for cattle, which

was represented by the Pragatha, is to be repeated very slowly, so as to

represent a firm footing.

THIRD CHAPTER.

[The Abstraction of Soma. Origin of the Three Libations. Ecening

Libation. The Vaisvadeoa and Agnimdruta Sastras.)

25.

{Stonj of the Metres which were despitehed by the Gods to fetch the Soma

from heaven. Jagati and Tristuhh iinsuceessful. Origin of Diksd, Tapas,

and Daksiiid).

The king Soma lived (once) in the other world (in heaven). The

Gods and Risis deliberated : how might the king Soma (be induced)

to come to us ? They said, " Ye metres must bring back to us this king

Soma." They consented. They transformed themselves into birds.

That they transformed themselves into birds {suparna\ and flew up, is called

[202] by the knowers of stories saupart.iam {i.e., this very story is called

so). The metres went to fetch the king Soma. They consisted (at that

time) of four syllables only ; for (at that time) there were only such metres

as consisted of four syllables. The Jagati, with her four syllables, flew

first up. In flying up, she became tired, after having completed only

half the way. She lost three syllables, and being reduced to one syllable,

she took (from heaven) with her (only) the Dik§d and Tapas, * and flew

back (to the earth). He who has cattle is possessed of Diksa and pos-

sessed of Tapas. For cattle belong to Jagati. Jagati took them.

Then the Trist.ubh flew up. After having completed more than

half the way, she became fatigued, and throwing off one syllable, be-

came reduced to three syllables, and taking (with her) the Daksina, flew

back (to the earth). Thence the Daksina gifts (sacrificial rewards) are

carried away (by the priests) at the midday libation (which is) the place

of the Tristubh ; for Tristubh alone had taken them' (the Daksina

gifts.)

26.{Gdyatri suceessful ; Wounded ivhen Robbing the Soma. What became

of her nail cut off, &c.)

The gods said to the Gayatri, " Fetch thou the king Soma." She con-

sented, but said, "During the whole of my journey (up to the celestial

^ These gifts are to be bestowed upon the sacrificer at the Dik§aniyd i^ti. See

1, 1-5.

* The words Bl^^f^f;^ are to be parsed as follows: ^czvr J % I cff

137

world), you must repeat the formula for wishing a safe passage for me."

The gods consented. She flew up. The gods [203] repeated throughout

her passage the formula for wishing a safe passage, viz., "pra clia ehd, go,

and come back, and come back. For the words, pra did chd,^ signify, that

the whole journey will be made in safety. He who has a friend (who

sets out on a journey) ought to repeat this formula ; he then makes his

passage in safety, and returns in safety.

The Gayatri, when flying up, frightened the guardians of Soma, and

seized him with her feet and bill, and (along -with him) she also seized the

syllables which the two other metres (Jagati and Tristubh) had lost.

Krisianu, (one of) the guardians'* of the Soma, discharged an arrow after

her, which cut off the nail of her left leg. This became a porcupine.

(The porcupine, having thus sprung from the nail which was cut off),

the Vas^a (a kiud of goat) sprang from the marrow (vasa) which dripped

from the nail (cut off). Thence this goat is a (suitable) offering. The shaft

of the arrow with the point (discharged by Krii^anu) became a serpent

which does not bite {dundublia by name). From the vehemence wdth

which the arrow was discharged, the snake svaja was produced ;from the

feathers, the shaking branches which hang down (the airy roots of the

Asivattha) ; from the sinews (with which the feathers were fastened on the

shaft) the worms called (jandilpada, from the fuhnination (of the steel) the

serpent andJulhi. Into such objects was the arrow (of Kris^anu) trans-

formed.

27.

[2o4] {Origin of the Three Libations. Then ^^^ ^''^' ^f ^''i'"^^strength.)

What Gayatri had seized with her right foot, that became the morning

libation ; she made it her own place. Thence they think the morning

libation to be the most auspicious (of all). He who has such a knowledge,

becomes the first and most prominent (among his people) and attains to

the leadership.

What she had seized with her left foot, became the midday libation.

This (portion) slipped down, and after having slipped down, did not attain

to the same (strength) as the first libation (held with the right foot). The

gods got aware of it, and wished (that this portion should not be lost).

They put (therefore) in it, of the metres, the Tri§tubh, and of the deities.

* This formula is used for wishing to a friend who is setting out on a journey a safe

passage and return in safety.

* Sayaua here quotes an Adhvaryu mantra containing the names of the guardians of the

Soma, among whom one is Krisiinu : ^iq^lSlf^^ ^VTl^ 5^ g^^rl ^wk ^,^ m ^IJW«miT-

^^^ ^'^^'^ AT ^ ^y^j See Vajasaneyi Samhita,4, 27,withMahidhara's commentary on

it (p. 117 in Weber's edition).

18

138

Indra, Therefore it (tlie midday libation) became endowed with the same

strength as the first libation. He who has such a knowledge, prospers

through both the libations which are of equal strength, and of the same

quality.

What Gayatri had seized with her bill, became the evening libation.

When flying down, she sucked in the juice of this (portion of Soma,

held in her bill), and after its juice had gone, it did not equal(in strength)

the two first libations. The gods got aware of that and wished (that the

juice of this portion should be kept). They discovered it (the remedy) in

cattle. That is the reason that the priests pour sour milk (in the Soma at

the evening libation), and bring oblations of melted butter and of flesh

(things coming from the cattle). In this way, the evening libation obtain-

ed equal strength with the two first libations.

He who has such a knowledge, prospers through all the libations which

are of equal strength and of the same quality.

[205] 28.

{Hoiv Tristuhh and Gayatri obtained their irmper

number of syllables.)

The two other metres said to -the Gayatri, " That which thou hast

obtained of us, viz., qur syllables, should be restored to us." The Gayatri

answered, " No." (They said) " As far as the right of possession is con-

cerned, they (those syllables) are ours." They went to ask the gods. The

gods said, *' As far as the right of possession is concerned, they are yours."

Thence it comes, that even here (in affairs of daily life), people say when •

they quarrel, " as far as the right of possession is concerned, this is

ours."'

Hence the Gayatri became possessed of eight syllables (for she did

not return the four which she had taken from the others), the Tristubh

had three, and the Jagati only one syllable.

The Gayatri lifted the morning libation up (to the gods) ; but the

Tristubh was unable to lift up the midday libation. The Gayatri said

to her, " I will go up (with the midday libation) ; let me have a share

in it The Tristubh consented, and said, "Put upon me (who consists

of three syllables), these eight syllables." The Gayatri consented, and pui

upon her (eight syllables). That is the reason that at the midday libation

the two last verses of the triplet at the beginning of the Marutvatiya

iSastra (the first verse being in the Anustubh metre), and its sequel

' This remark here is only made to illustrate a phrase which seems to have beenvery common in tho Vedic Samskrit : q^iflf:^ ^'j

139

(the anucham triplet) belong to the Gayatri, After having obtained thus

eleven syJlables, she lifted the midday libation up (to heaven).

The Jagati which had only one syllable, was unable to lift the third

libation (up). The Gayatri said [206] to her, " I will also go up (with

thee) ; let me have a share in this (libation)." The Jagati consented (and

said), " Put upon me those eleven syllables (of the Gayatri and Tristubh

joined). She consented and put (those eleven syllables) upon the Jagati.

That is the reason, that, at the evening libation, the two latter verses of

the triplet with which the Vainivadeva Sastra commences (pratipad),

and its sequel (anuehara) belong to the Gayatri. Jagati, after having

obtained twelve syllables, was able to lift the evening libation up (to

heaven). Thence it comes that the Gayatri obtained eight, the Tristubh

eleven, and the Jagati twelve syllables.

He who has such a knowledge, prospers through all metres which are

of equal strength and of the same quality. What was one, that became

three-fold.' Thence they say, only he who has this knowledge, that what

was one, became three-fold, should receive presents.

29.

{Why the Adityas and Savitar have a share in the evenincj libation.

On Vayu's and Dydvdprithivis share in it.)

The gods said to the Adityas, " Let us lift up this (the evening)

libation through you." They consented. Thence the evening libation

commences with the Adityas.^ At the commencement of it there is (the

[207] libation from) the Aditya graha. Its Yajya mantra is, dditydso

aditir madayantdm [7, 51, 2), which contains the term mad, "to be

drunk," which is complete in form (equal to the occasion). For the

characteristic feature of the evening libation is, " to be drunk." Hedoes not repeat the Anuvasatkara, ' nor does he taste the Soma {as is

usual, after the libation has been poured into the fire) ; for the Anuvasat-

kara is the completion, and the tasting (of the offering by the priests)

is also the completion (of the ceremony). The Adityas are the vital

airs. (When the Hotar, therefore, does not repeat the Anuvasatkara,

' This remark refers to the fact that the Gayjjtri, -which consisted originally only

of eight syllables, consists of three times eight, i.e., twenty-four.

' The very commencement of the evening libation is the pouring of Soma juice from

the so-called Aditya graha (a wooden jar). Then follows the chanting of the Avbhavavi;

then the offering of an animal, and that of Purodas'a to the manes, after which a libation

is poured from the Savitri graha, and the Vaisvadeva Sastra repeated, (Aav. fer. 8. 5, 17.)

' See page 133.

140

nov taste the Aditya libation, (he thinks), T will certainly put no end ^

to the life (of the sacrificer).

The Adityas said to Savitar, " let us lift up this (the evening)

libation through thee." He consented. Thence the beginning {pratipad

of the Vaii^v^adeva i^astra at the evening libation) is made with a triplet

of verses addressed to Savitar, '° To the Vaii^vadeva Sastra belongs

the Savitri graha. Before'^ the commencement (of this Sastra) lie

repeats the YajyA, for the libation (from the Savitri graha), damfimj,

devah .<^avitd varcnyam (Aj^v. ^r. S. 5, 18). This verse^* contains

[208] the term mad " to be drunk" which is complete in form.

The term nmd " to be druuk" is a characteristic of the evening libation.

He does not repeat the Anuvasatkara, nor does he taste (from the

Soma juice in the Savitri graha). For the Anuvasatkara is completion,

the tasting (of the Soma by the priest) is completion. Savitar is the

life. (He should do neither, thinking) I will certainly put no end to

the life (of the sacrificer). Savitar drinks largely -from both the

morning and evening libations. For there is the term piba, " drink,"

at the commencement ^' of the Nivid addressed to Savitar at the

' The negation is here expressed by net, i.e., ?io it, the same word, which is almost

exclusively used in the Zend-Avesta, in the form noit., for expressing the simple

negative.*° The Pratipad, or beginning triplet of ver.ses of the Vaisvadeva bastra is :

tat savitur vrintmahe (5, 82, 1-3),

" The Yajya is to be repeated before the Vaisvadeva feastra is repeated.

'2 It is also, with some deviations, found in the Atharvaveda Samhita (7, 14,4).

According to the As'v, Sutras, it runs as follows :

trf^^HT fT^;j*^c^ «|5Fq >5^f^ IIThe deviations of the text in the Atharvaveda consist

in the following : instead of ^^i : ^^*. for ^f^o: ^(f^o; for JTO^«=^^I^2«I5 i^ ^^^

imH^t\^^: ; instead of m^^ it has ^P^. It is evident that the readings of the Athar-

vaveda are corrupt ; for it will be impossible to make out the sense of the mantra from its

text presented in the Atharvaveda : but it may be done from that one given in the

As'valSyana Sfitras. I translate it as follows : " The divine house-father Savitar, who i.s

chosen (as tutelary deity by men), has provided people (ayu) with precious gifts to

make offerings to Daksa (one of the Adityas) and the manes. May he drink the

Soma! May the (Soma) offerings inebriate him, when on his wanderings, he pleases

to delight in his (the Soma's) quality i"

•3 In the words, savita devah somasija pibatu. The hymn, in which the JS'ivid for

Savitar is inserted, is, aWmd dnah savita (4, 54), The whole Nivid is as follows :

wig* gf^ I 3^f^*^Tm I f^* ^^ I«^4 3^R I w^^f ^ifk'^^r^^^ i ^f^^T ^

55 9Rrf^f ^TH^ W^^ I ^^\ t^o (The conclusion is just as in the other Nivids).

SaptaHautra, In the Sankhay. .s'r, Sfitras (8, 18), there are, before m\j(to the words :

141

[209] evening libation), and at the end'* tlie term mad, " to be drunk."

Thus he makes Savitar share in both the morning and evening libations.

At the morning and evening libations, verses addressed to Vayu are

repeated, many at the morning, one only'

" at the evening, libation. That is

done because the vital airs (represented by Vayu, the wind) in the upper

parts (represented by the morning libation) of the human body are morenumerous than those in the lower parts (represented by the evening

libation).

He repeats a hymn addressed to Heaven and Earth. '^ For Heaven

and Earth are stand-points. [210] Earth is the stand-point here, and

Heaven is the stand-point there (in the other world). By thus repeating a

hymn addressed to Heaven and Earth, the flotar establishes the sacrificer

in both places (in earth and heaven).

30.

{Story of the Ribhiis. On their Share in the Evening Libation.)

He repeats the Ribhu hymn {tak^an ratliam^ 1, 111)." The (beings

Isf^cIT ^^ I translate it as follows : May the god Savitar drink of the Soma juice

he with his golden hands and his good tongue, with his fine arms and flne fingers, he

who produces thrice a day the real objects (i.e., the external world is visible in the

morning, at noon, and in the evening), he who produced the two treasures of wealth,

the two loving sisters (night and dawn), the best things that are created, the

milking cow, the ox-drawing cart, the swift septad (of horses for drawing the carriage

of the sun-god), the female (called) purandhl, i.e , meditation, the victorious warrior, the

youth in the assemblage (of men), &c.^* In the words, scivitd devah ihu sravadiha somasya matsat.

1° This remark refers to the last words which are appended to the Nivid hymn for

Savitar, viz., niyudbliir vdyaviha. The whole appendage, which is to be found in the Asv.

8r. S. 5, 18, and in Sapta Hautra is : i^^m t( ^:[rf^» ^^^ I ifT^qrftrg^ f^:[Rqi'lf^

f^^fe ^f?3 Br^Jai^ I f^^^f«?f%f m g#K? '•<^-' Vuyu.come hither with (thy) steeds,

unloosen them, (come) with eleven for thy own sake, with twenty-two for (making) the

sacrifice om ! with thirty-three for carrying (the sacrifice).

^' This is pvadyavd yajiidih (1, 159). The Nivid to be inserted before the lost verse

of the DySvaprithivi hymn is :

f^^^ I ?ji^T iRr#t i|f «r!TfJrf ^m^w^ I ^nf^^ ^f^n^ar ^\ Biqi 1 ^i si^r ^i

^ I M W^^ «?5WIJIH^ I M f^rf^f^f^: I aaf sr^nTqT^^TnaT 11 May Heaven

and Eartli enjoy the Soma which are the father and gaother, the son and generation, the

cow and the bull, the grain and the wood, the well-provided with seed, and the well-pro-

vided with milk, the happy and the beneficial, the juicy and milky, the giver of seed, and

(holder) of seed. May both Heaven and Earth here hear (me) ! May they hero enjoy the

Soma, &c.*' The Nivid inserted before tlie last verse of the Ribhn hymn is :

142

called) Ribhus amon^ the gods, had, b}^ means of austerities, obtained

the right to a share in the Soma beverage. They (the gods) wished to

make room for them in the recitations at the morning libation ; but

Agni with the Vasus (to whom this libation belongs), turned them

out of the morning libation. They (the gods) then wished to make

room for them in the recitations at the midday libation ; but Indra

with the Rudras (to whom this libation belongs), turned them out of

this libation. They then wished, to make room for them in the [211]

recitations at the evening libation ; but the Visve Devah (to whom it be-

longs), tried to turn them out of it, saying, " They shall not drink here;

they shall not. " Prajapati then said to Savitar, " These are thy pupils;

thou alone (among the Wive Devah), therefore, shalt drink with them."

He consented, and said (to Prajapati), " Drink thou also, standing on both

sides of the Ribhus. " PrajTipati drank standing oil both sides of them.

(That is the reason that) these two Dhayyas (required for the Vaitlvadeva

Sastra) which do not contain the name of any particular deity, and

belong to Prajdpati, are repeated, one before the other, after the Ribhu

hymn. (They are) suriipahrtmuh utaye (1, 4, 1) and ayam vena's cJiodayat

(10, 123, 1).^ ' Prajapati thus drinks on both their sides. Thus it comes

that a chief [sredht) favours with a draught from his goblet whom he

likes.

The gods, however, abhorred them (the Ribhus), on account of their

human'" smell. (Therefore) they placed two (other) Dhayyas between

the Ribhus and themselves. (These are) yehhyo vidtd madhumat (10, 03

3), and evd pitre visva dcvdya (4, 50, 6).""

fft ^5^^I5T I ^Tfaic^ «^57f IH^g: I 9^e^ ^TOT «1%«J *!mm«?53^ I 5K*?^> t^T

f? »^f«lf ^m^«? W^^ I ^m ^m ^grf%?t43o May the divine Ribhus enjoy the

Soma, who are busy and clever, who are skilful with their hands, who are very rich,

who are full of bliss, full of strength, vfho cut the cow which moves everywhere,

and has all forms (i.e., the earth), who cut the cow (that) she became of all forms, whoyoked the two yellow horses (of Indra) who went to the gods, who when eating got

aware of the girls, who entered by their skill upon their share in the sacrifice in the

year (at the sacrificial session lasting for one year) ; may the divine Ribhus hear (us)

here and enjoy the Soma, &c.

*' This whole story is invented for explaining the position assigned to certain verses

and hymns in the Vaisvadeva feastra. After the hymn addressed to Savitar, dbhud

devah savitd (4, 54), there follows the verse siivi'ipakritnnm, which is called a Dhayya

;

then comes the hymn addressed to the Ribhus, tah^an ratliam, and then the verse ayam

venas, which is also a Dhayya. See Asv, Sr. S. 5, 8.

1' They are said to have been men, and raised themselves to an equal rank with the

gods by means of sacrifice and austerities.

'" These two verses immediately follow : ayavi vevas clwdayut. Asv. hr. S.

5, 18.

143

[212] 31.

{The Nivid hymn for the Visoe Devdh. On the Dhdijyds of the Vai'n-

vadeca Sastra. To what deities it belongs. On the concluding verse of

this Sastra).

He repeats the Vaisvadeva liymn.'^ The Vaisvadeva Sastra shows

the relationship of subjects (to their king) Just as people represent the

interior part [213] (of a kingdom), so do also the hymns (represent the

interior, the kernel, of the Sastra). The Dhayyas, then, are like what is

in the desert (beasts, &c.) That is the reason why the Hotar must repeat

before and after every Dhayya the call somsdvom (for every Dhayya is

21 This is d no bhaddhkratavo {1,89). The Nivid inserted before tlie last verse of

this Vis'vedevah hymn is :

(Sapta Hdutra). The text as given in the Sankhdja. br. y. 8, 21, differs in several pas-

sages. Instead of ^^j^ © it has q^|§if o which is, no doubt, more correct. Tbo

words gjq?g 5^^?^ cflSf??!^ f^^^ ^''^ transposed ; they follow after gj^^jif:, after which

aiqfij^o and ?|isro ^lo arc put. Instead of ?lf^^5?«, tliere is Slf^rfn^WTf^RR?? 3?I ^f%The translation of some terms in this Nivid, which is doubtless very old, is extremely

difficult. Now and then the reading does not appear to be correct. It is, however,

highly interesting, as perhaps one of the most ancient accounts we have of the

number of Hindu deities. They are here stated at 3 times 11 ; then at 33, then at

303, then at 3003. It appears from this statement, that only the number 3 remained

unchanged, whilst the number 30 was multiplied by 10 or 100. Similarly, the

number of gods is stated at 3339 in a hymn ascribed to the Risi Vis'vamitra

Uigveda, 3, 9, 9 This statement appears to rely on the Vaisvadeva Nivid. For, if weadd 33-4-303+3003 together, we obtain exactly the number 3339. This coincidcnoo

can hardly be fortuitous, and we have strong reasons to believe that Vis'vamitra

perfectly knew this Vis've Devah Nivid, That it contains one of the most authoritative

passages for fixing the number of Hindu deities follows from quotations in other Vedic

books. So we read in the Brihad Aranyaka Upauishad (page 642-49, edited by Roer,

Calcutta, 1849) a discussion by Yajuavalkya on the number of gods, where he appeals to

the Nivid of the Vaiavadeva hymn as the most authoritative passage for settling this

question. Perhaps the oldest authority we have for fixing the number of the Hindu deities,

on the first instance, at thirty-three, is J.^igveda, 8, 28, 1. The hymn to which this verso

belongs is said to have descended from Manu, the progenitor of the human race. Its

style shows traces of high antiquity, and there can bo hardly any doubt, that it is one of

the earliest Vedic hymns wc have. The division of tlicse thirty-three deities into three

sets, each of eleven, equally distributed among^the three worlds, heaven, air, and earth,

(see 1, 139, 11) appears to be the result of later speculations. According to the Nivid iu

question, the gods are not distributed among the three worlds, but they are in heaven

and earth, water, and sky, in the Brahma and Ksatra, iu the Barhia, and on the Vedi, iu

the sacrifice) and in the air.

144

cousidered as a separate recitatiou distinct from tlie body of the Sastra).

(Some one might object) how can verses, like the Dhayyas, which are life,

be compared to a desert ? Regarding this, he (the Aitareya Risi) has told

that the deserts {aranyani) are properly speaking no deserts, on account of

the deer and birds to be found there.

The Vaisvadeva Sastra is to be likened to man. Its hymns are like

his internal parts ; its Dhayyas are like the links (of his body). That is

the reason that the Hotar calls sorhsdvom before and after every Dhayya

(to represent motion and flexibility). For the links of the human body

are loose ; these are, however, fastened and held together by the Brahma.

The Dhjlyyti"' and Yajya verses are the root of the [214] sacrifice. When

they use Dhayyas and Yajyos different from those which are prescribed,

then they uproot the sacrifice. Therefore, they (the Dhayyas and Yajyas)

should be only of the same nature (they should not use other ones than

those mentioned).

The Vaii^vadeva Sastra belongs to five classes of beings. It belongs

to all five classes of beings, viz. : Gods and Men. Gandharvas (and)

Apsaras," Serpents and i\ranes. To all these five classes of beings belongs

the Vaisvadeva Sastra. All beings of these five classes know him (the

Hotar who repeats the Vaii^vadeva Sastra). To that Hotar who has such

a knowledge come those individuals of these five classes of beings who

understand the art of recitation (to assist him). The Hotar who repeats

the Vaitivadeva Sastra belongs to all deities. When he is about to repeat

his Sastra, he ought to think of all directions (have them before his mind),

by which means he provides all these directions with liquid {i-a^a). But

he ought not to think of that direction in which his enemy lives. By

doing so, he consequently deprives him of his strength.

He concludes (the Vaisivadeva Sastra) with the verse aditir dydur

aditir antarik^am (1, 89, 10), ie., Aditi is heaven, Aditi is the air, Aditi

is mother, father and son ; Aditi is all gods ; Aditi is the five classes of

creatures; Aditi is what is born; Aditi is what is to be born." She

(Aditi) is mother, she is father, she is son. In her are the Vaii^vadevas,

in her the five classes of creatures. She is what is born, she is what is

to be born.

(When reciting this concluding verse which is to be repeated thrice),

he recites it twice (for the second and third times) so as to stop at

each (of the four) padas. (He does so) for obtaining cattle, which are

-' Here the regular Dhayyas (see 3, 18), arc to be understood, not those extraordinary

additions which wc have In the Vaisvadeva feastra.

^' Gandharvas and Apsaras are counted as one class only.

145

[215] four-footed. Once (the first time) h« repeats the concluding

verse, stopping at the end of each half of the verse only. (That is done)

for establishing a firm footing. Man has two feet, but animals have

four. (By repeating the concluding verse twice in the said manner)

the Hotar places the two-legged sacrificer among the four-legged animals*

He ought always to conclude (the Vaisivadeva ^astra) with a

verse addressed to the five classes of beings (as is the case in aditir

dyaur) ; and, when concluding, touch the earth. Thus he finally esta-

blishes the sacrifice in the same place in which he acquires the meana

of his performance.

After having repeated the Vaistvadeva Sastra, he recites the-

Yajya verse addressed to the Vi^ve Devas : visve devdljL sfirtuta imamhavam me (6, 52, 13). Thus he pleases the deities according, to their

shares (in the libation).

32.

(The Offerings of Ghee to Agni and Ft?riM, and the Offering

of a Gharu to Soma.)

The first Y^jya verse for the offering of hot butter is addressed"

to Agni, that for the offering of Cham is addressed to Soma, and another

for the offering of hot butter is addressed to Visnu.^*

[216j The Yajya verse for the offering of Charu to Soma is

tvam soma pitri'ihih (8, 48,, 13) ; it contains the word " pitaras,'' i.e., manes.

(This Charu is an oblation to the dead Soma). The priests kill the

Soma, when they extract its juice. This (oblation of Charu) is therefor©

the cow which they use to kill (when the body of a sacrificer is laid

on the funeral pile.^^) For this Charu oblation has, for the Somaj,

^' After the Soma juice has beea offered to the Vis'vedevas, an offering of hot butter-

(ghee) is given to Agni ; then follows the oblation of Charu or boil«d rice to Somak, and)

then another oblation of hot butter ta Visnu. The chief oblation, is that of Cha*a to Soasa^

which is pnt in the midst of the two offerings of hot butter. The Y§jy& ve?&esi

addressed at this occasion to Agni and Visnn are not to be found in tiie Samiut4>

of the Rigveda ; but they are given by Asval. in the srauta Stitras, (&, 19>). Th© follEowing;

is addressed to Agni : ^cllf^^T ^^l^ wf^l'^fsj^r ^cl*^?? V^W | ^rIS«r??^f f^^J 9|^^cT f^^li!^ ^^ ^^'It ^'^' •^SDi i*it ^tio receives oblations of hot butter, vf'iuo has

(as it were) a back laden with hot butter, by whoo* hot butter abides, whose veryhouse is hot butter. May thy butter drops, sputtering horses, earry thee t Thou, OGod ! oSerest up the sacrifice to the gods, by drinking the hot butter.

The Yajya verse addressed to Visnu is : ^^ f^'ai^J f^^H^ai^^qW JR^f^ I ^ ^?r-

Mm f^ SI Sra^?%* %?, i.^'f take, O Visnu I thy wide strides; make us room for

living in ease. Drink the hot butter, O thou, who art the wonb of hot butter ; prolong

(the life of) the master of the sacrifice (the sacrificer).

'* The term is anustarani (gauh), i.e., ?l cow put down after, i.e., acooinpanying th«K

dead to the other world. See Aiv. QrihyaSfttra, 4, 8,

10

146

the same significance as tlie cow sacrificed at the funeral pile for

the manes. This is the reason that the Hotar repeats (at this occasion)

a Yajya verse, containing the term " pitaras," i.e., manes. Those who

have extracted the Soma juice, have killed the Soma. (By making this

oblation) they produce him anew.

They make him fat ^^ in the form of a siege (by putting him

between Agni and Visnu) ; for (the order [217] of) the deities Agni,

Soma, and Visnu, has the form of a siege.

After having received (from the Adhvaryu) the Charu for Soma for

being eaten by him, the Hotar should first look at himself and then

(offer it) to the Sama singers. Some Hotri-priests offer first this Oharu

(after the oblation to the gods is over) to the Sama singers. But he ought

not to do that ; for he (the Hotar) who pronounces the (powerful) call

vausat, eats all the remains of the food (offered to the gods). So it has

been said by him (the Aitareya Risi). Therefore the Hotar who

pronounces the (powerful) formula vausat should, when acting upon

that injunction (to offer first the Charu remains to the Sama singers),

certainly first look upon himself. Afterwards the Hotar offers it to the

S^ma singers."

88.

{Prajdpati's Illegal Intercourse with his Daughter^ and the Conse-

quences of it. The Origin of Bhutavdn.)

Prajapati thougnt of cohabiting with his own daughter, whom some

call "Heaven," others "Dawn," (Usas). He transformed himself into a

buck or a kind of deer (risya), whilst his daughter assumed the shape of

*' The term is dpyhyanti. This is generally done by sprinkling water over him

before the juice is squeezed, for the purpose of making the Soma (mystically) grow.

When he is already squeezed and even sacrificed, water itself cannot be sprinkled

over him. But this is mystically done, by addressing the verses just mentioned to the

deities Agni, Soma, and Visnu, so as to put Soma in the midst of them, just as a town

invested on all sides. When they perform the ceremony of dpydyanam, the Soma plant

is on all sides to be sprinkled with water. This is done here symbolically by offering

first ghee, and giving ghee again after the Charu for Soma is sacrificed. So he is

nurrounded everywhere by ghee, and the two gods, Agni and Visnu.

The remark about the dpydyanavt is made in the Brahmanam for the sole purpose of

Rocouuting for the fact, that the first Y&jya is addressed to Agni, the second to Soma, and

the third to Vispu ; that this was a sacrificial rule, see'Asv. Sr. 8, 5, 19.

»' The mantras which the Hotar has to repeat at this occasion, are given in full by

Asval&yana Sr. 8. 5, 19, After having repeated them, he besmears his eyes with melted

butter, and gives the Charu, over which bufctor in dripped, to the Sama singers, who are

called here and in Asval&yana Ohandoya*

147

a female deer (rohit). *' He approached her. [218] The gods saw it

(crying), " Prajapati commits an act never done (before)." (In order to

avert the evil consequences of this incestuous act) the gods inquired for

some one who might destroy the evil consequences (of it). Amongthemselves they did not find any one who might do that (atone for

Prajapati's crime). They then put the most fearful bodies (for the gods

have many bodies) of theirs in one. This aggregate of the most fearful

bodies of the gods became a god, Bhutavdn,"^ byname. For he who

knows this name only, is born.'° The gods said to him, "Prajapati has

committed an act which he ought not to have committed. Pierce this • *

(the incarnation of his evil, deed)." So he did. He then said, *T will

choose a boon from you."—They said, "Choose." He then chose as hia

boon sovereignty over cattle.'* That is the reason that his name is

'pasumdn), i.e., having cattle. He who knows on this earth only this

name ipasuman), becomes rich in cattle.

He (Bhiitavan) attacked him (the incarnation of Prajapati's evil

deed) and pierced him (with an arrow). After having pierced him,

he sprang up (and became a constellation). They call him mriga, i.e.,

deer (stars in the Orion), and him who killed that being'* (which

[219] sprang from Prajapati's misdeeds), mriga vyddlia, i.e., hunter

of the deer (name of .star). The female deer Rohit (into which Prajapati's

daughter had been transformed) became (the constellation) Rohini.

*• Saya^a gives another explanation. He takes rohitam, not as the nam© of a female

deer, but as an adjective, meaning red. But then we had to expect rohitam. The crude

form is rohit, not rohita. He explains the supposed rohita as ritumati.

" Say. takes him as Rudra, which is, no doubt, correct.

" This is only an explanation of the term bhittavdn.

•' This refers to the pdpman, i.e., the incarnate evil deeds, a kind of devil. The erfl

deed of Prajapati had assumed a certain form, and this phantom, which is nothing but a

personification of remorse, was to be destroyed.

" This appears to confirm Sayana's opinion that Rudra or Siva is here alluded to.

For ho is called pa^upati, master of cattle.

" say. refers the demonstrative pronouns tarn imam, by which alone the incar-

nation of PrJElpati's evil deed is here indicated, to Prajapati himself, who had assumed

the shape of a buck. But the idea that Prajapati was killed (even in the shape

of a buck) is utterly inconsistent with the Vedic notions about him : for in the older

parts of the Vedas he appears as the Supreme Being, to whom all are subject. Thenoun to be supplied was pdpman. But the author of the Brahmanam abhorred the idea of

a pdpman or incarnation of sin of Prajapati, the Lord of the Universe, the Creator. Thence

he was only hinted at by this demonstrative pronoun. The mentioning of the wordpapman in connection with Prajapati, was, no doubt, regarded by the author, as very in-

auspicious. Even the incestuous act committed by^Prajapati, he does not call papa, sin,

or do§a, fault,- but only akritam, " what ought not to be done," whioh is the very mildesli

term by which a crime can be mentioned.

148

The arrow (by which the phantom of PrajApati's sin was pierced) which

had three parts (shaft, steel, and point) became such an arrow (in the

sky). The sperm which had been poured forth from Prajapati, flew down

on the earth and became a lake. The gods said, " May this sperm of

Praj&pati not be spoilt (viddu^at)" This became the madu^am. This

name madu^a is the same as mdniisa, i.€., man. For the word mdnu^a^

i.e., man, means " one who should not be spoiled " (madui^an). This

{mddu^a) is a (commonly) unknown word. For the gods like to express

themselves in such terms unknwn (to men).

34.

{How Different Creatures Originated from Prajdpatis Spervu On the

Verse addressed to Rudra. Propitiation of Rudra.)

The gods surrounded this sperm with Agni (in order to make it flow);

the Marutas agitated it ] but Agni did not make it (the pool formed of

Praj^pati's sperm) move. They (then) surrounded it with Agni Vaik-

tdnara ; the Marutas agitated it ; Agni Vais^vanara (then) made it move.

That spark which first blazed up from Prajapati's sperm became that

Aditya [the ^220] sun); the second which blazed up became Bhrigu.

Varuna adopted him as his son. Thence Bhrigu is called Varurjii, t.e,,

descendant of Varuna. The third which blazed up (ddideoatd) ' * became

the Adityas (a class of gods). Those parts (of Prajapati's seed after it

was heated) which were coals (afigdra) becane the Afigiras. Those coals

whose fire was not extinguished, and which blazed up again, became

Bvihaspati, Those parts which remained as coal dust (parik^dndni)

became black animals, and the earth burnt red (by the fire), became red

animals. The ashes which remained became a being full of links, which

went in all directions (and sent forth) a stag, buffalo, antelope, camel, ass,

and wild beasts.

This god (the Bhfitavan), addressed them (these animals), " This is

mine ; mine is what was left on the place." They made him resign his

share by the verse which is addressed to Rudra : d te pita marutdm (2, 33,

1), i.e.," may it please thee, father of the Marutas, not to cut us off from

beholding the sun {i.e., from living) ; may'st thou, powerful hero

(Rudra) ! spare our cattle and children, that we, master of the Rudras !"

might be propagated by our progeny."

The Hotar ought to repeat (in the third pada of the verse) tvam no

viro and not ahhi no viro (as is the reading of another SakhS). For, if

he do not repeat the words ahhi nal}, i.e., towards us, then this god

•* This strange intensive form of the root div, to shine, is here chosen only lor ex-

plaining the origin of the name, " dditydi."

149

(Rudra) does not entertain any designs against (ahhi) our children and

cattle (i.e.) he does not kill them. In the fourth half-verse he ought to

use the word rudriya, instead of rudra, for diminishing the terror (and

danger) arising from (the pronunciation of) the real name Rudra."[221] (But should this verse appear to be too dangerous) the Hotar

may omit it and repeat (instead of it) only sarh nah karati (1,43, 6), i.e.,

"may he be propitiated (and) let our horses, rams and ewes, our males

and females, and cows go on well." (By repeating this verse) he

commences with the word sam, i.e., propitiated, which serves for general

propitiation, Narah (in the verse mentioned) means males, and ndiryal}

females.

(That the latter verse and not the first one should be repeated, maybe shown from another reason.) The deity is not mentioned with its name,

though it is addressed to Rudra, and contains the propitiatory term sam.

(This verse helps) to obtain the full term o£ life (100 years). He whohas such a knowledge, obtains the full term of his life. This verse

{sa-rh nah karati) is in the Gayatri metre. Gayatri is Brahma. Byrepeating that verse, the Hotar worships him (Rudra) by means of Brahma(and averts consequently all evil consequences which arise from using a

verse referring to Rudra).

35.

{The Vaisvdnara and Mdruta Nivid Hymns, and the Stotriya and

Anurupa of the Agnimdruta Sastra.)

The Hotar commences the Agni-maruta Sastra with a hymnaddressed to Agni-Vaisivanara.'" [222] Vaisivanara is the seed which

*' la the Rigveda SamhitS, which is extant at present, the mantra has in the third

pada the word abhi no, and not tvam no, and in the fourth pada rudra, and not rudriya.

The readings of the verse as they are in our copies of the Sainhita, seem to have been

current already at the time of the author of the Aitareya Brahmanam. But he objects to

using the verse so, as it was handed down, for sacrificial purposes, on account of the

danger which might arise from the use of such terms as abhi, i.e. (turned) towards, and

rudra, the proper name of the fearful god of destruction. He proposes two things, either

to change these dangerous terms, or to leave out the verse altogether, and use another

one instead of it.

»* This is vaisvdnardya prithu (3, 3). The Nivid for the Vaisvdnara hymn is :—

d^g I 5^f^ ^^^ vA «T^ I irffllf^qRi |5 «i^f^f ^f\^ J??^ I H»rf ^^ t^^-

" May Agni Vaia'vfinara enjoy the Soma, he who is the fuel for all gods (for he as the

vital spirit keeps them up), he who is the imperishable divine light, who lighted to the

quarters of men, who (was) shiniDg in former skies (days), who is never decaying in tha

150

was poured forth. Thence the Hotar commences the Agni-mftruta Sastra

with a hymn addressed to Vaii^vanara. The first verse is to be repeated

without stopping. He who repeats the Agni-maruta Sastra, extinguishes

the fearful flames of the fires. By (suppressing) his breath (when

repeating the first verse) he crosses the fires. Lest he might (possibly)

forego some sound (of the mantra) when repeating it, it is desirable that

he should appoint some one to correct such a mistake (which might arise).

By thus making him (the other man) the bridge, he crosses (the fires,

even if he should commit some mistake in repeating). Because of no

mistake in repeating being allowed in this, there ought to be some ona

appointed to correct the mistakes, when the Hotar repeats it.

The Marutas are the sperm which was poured forth. By shaking

it they made it flow. Thence he repeats a hymn, addressed to the

Marutas.''

[223] In the midst (of the Sastra, after having repeated the two

hymns mentioned) he repeats the Stotriya'® and Anurupa Prag^thas, yajnd

yajnd vo agnaye (1, 168, 1-2), and devo vo dravinodd (7, 16, 11-12). The

reason that he repeats the " womb " (the Stotriya) in the midst (of the

Sastra), is because women have their wombs in the middle (of their

bodies). By repeating it, after having already recited two hymns (the

Vaisivanara and Agni-maruta), he puts the organ of generation between

the two legs in their upper part for producing offspring. He who has such

a knowledge will be blessed with offspring and cattle.

course of the auroras (during all days to come), who illumines the sky, the earth, andthe wide airy region. May he, through his light, give (us) shelter r May AgniVais'vanara here hear (us), &c."

»' This la the Slikta : pratvak^asah pratavasah (1, 87). The Nivid of the hymn forthe Marutas at the evening libation, is :

5f ?T^Tlrf ^Tj:i^ Ji?e^ I ^^\ ^^t t^|;%n% o

" May the divine Marutas enjoy the Soma, who chant well and have ftne songs, whochant their songs, who have large stores (of wealth), who have good gifts, and whosechariots are irresistible, who are glittering, the sons of Priani, whose armour shines withthe brilliancy of gold, who are powerful, who receive the offerings (to carry them up),who make the clouds drop the rain. May the divine Marutas hear (my invocation). Maythey enjoy the Soma, &c."

" The Stotriya is here mentioned by the term of yoni, womb. It is called so onaccount of its containing the very words of the Sftman in whose praise the whole Sastrais recited, and forming thus the centre of the whole recitation. The name of th© S4nranin question i» yaind yajniyo (S&maveda Samhitft, 2, 63, 64.)

151

36.

{The Jdtavedds 't\ivid Hymn).

He repeats the hymn addressed to Jatavedas." All beings, after

having been created by Prajapati [224], walked, having their faces turned

aside, and did not turn (their backs). He iPrajapati) then encircled

them with fire, whereupon they turned to Agni. After they had turned

to Agni, Prajapati said, " The creatures which are born (jdta), 1 obtained

{avidam) through this one (Agoi). " From these words came forth

the Jatavedas hymn. That is the reason that Agni is called

Jatavedas.*"

The creatures being encircled by fire, were hemmed in walking.

They stood in flames and blazing. Prajapati sprinkled them with water.

That is the reason that the Hotar, after having recited the Jatavedas

hymn, repeats a hymn addressed to the waters : dpo histha mayohhuvaj}

(10, 9;. Thence it is to be recited by him as if he were extinguishing

fire {i.e., slowly).

Prajipati, after having sprinkled the creatures with water, thought

that they (the creatures) were his own. He provided them with an

invisible lustre, through Ahir hudhnya. This Ahir budhnya (lit., the

serpent of the depth) is the Agni Garhapatya (the household fire). By

repeating therefore a verse addressed to Ahir bundhnya, *^ the Hotar

'' This is ; pra tavyastm, 1, 143. The Nivid for JatavedSs is :

^^^^^ I 5![r>?r":3![r: i ^^^f^ ^arwf«R7if|' i ^rRrafat^T ff w^f^f emw «?«c^ j

" May Agui JdtavedSs enjoy the Soma ! he ^who has a beautiful appearance, whose

splendour is apparent to all, he, the house-father, who does not flicker (when burning,

i.e., whose fire is great and strong), he who is visible amidst the darkhess, he whoreceives the offerings of melted butter, who is to be praised, who performs the sacrifices

without being disturbed by many hindrances, who is unconquerable and conquers his

enemies in the battle. O Agni jatavedSs ! extend (thy) splendour and strength round

us, with force and pluck (tusah and apt^isah are adverbs);protect him who lights (thee),

and praises (thee) from distress ! May Agni JS,taved4s here hear (us) : may he enjoy

the Soma.

*° The etymology of the word as here given is fanciful. The proper meaning of the

word is, "having possession of all that is born," i.e., pervading it. With the idea ot

the fire being an all-pervading power, the Risis are quite familiar. By Jdtavedds the

" animal fl^e" is particularly to be understood.

'' This is uta MO ahir budhnyah srinotu (6, 60, 14), which forms part of the Agni-

niftrata bastra. See A<v. Sr. 8. 5, 30.

152

puts the invisible lustre in the [225] offspring (of the sacrificer). Thence

they say, " One who brings oblations is more shining than one who doea

not bring them." *'

37.

{The Offerings to the Wives of the Gods and to Yama and the Kdvyas^

a Class of Manes.)

After having addressed (in the Ahir budhnya verse) Agni, the house-

father, he recites the verses addressed to the wives of the gods. *' For

the wife (of the sacrificer) sits behind the Garhapatya fire.

They say : he should first address Rdkd ** with a verse, for the

honour of drinking first from the Soma belongs (among the divine women)

to the sister (of the gods). But this precept should not be cared for.

He should first address the wives of the gods. By doing so, Agni, the

house-father, provides the wives with seed. By means of the Garhapatya^

Agni, the Hotar thus actually provides the wives with seed for

production, tie who has such a knowledge will be blessed with offspring

(and) cattle. (That the wives have precedence of a sister is apparent in

worldly things.) For a sister who has come from the same womb ia

provided with food, &c., after the wife, who has come from another wonib„

has been cared for.

He repeats the Raka verse.*' She sews that seam (in the womb)

which is on the penis, so as to form a man. He who has such a knowledge

obtains male children.

[226] He repeats the Pdviravi verse.* Speech is Sarascati pdviravt.

By repeating this verse, he provides the sacrificer with speech.

They ask. Should he first repeat the verse addressed to Yama, or

that one which is devoted to the Manes ?*' He should first repeat the

verse addressed to Yama : imam yama prastara (10,14,4). For a king

(Yama being a ruler) has the honour of drinking first.

Immediately after it, he repeats the verse for the Kdoyas '-

matali havydir yam,o (10, 14, 3). The Kavyas are beings inferior to the

gods, and superior to the manes. Thence he repeats the verses for the

manes, udiratdm avara utpardsah (10, 15, 1-3), after that one addressed

to the Kavyas. By the words (of the first verse), " May the Soma-loving

** This, no doubt, refers to the so-called Agni-hotris, to whom daily oblatioaa to

the fire, in the'inorning and evening, are eojoined.*• These are two in number, devdndm patnir usatir uvantu (5, 46, 7, 8),** Seethe note to 7, 11.

*• This is r6kdm aham, 2, 32, 4.

*' Pdvirdvi Kanyd, 6, 49, 7.

*' Thiiia udfratdm avara utpardsah {\0,U,\).

153

manes who are of low as well as those who are of a middling and supe-

rior character, rise," he pleases them all, the lowest as well the middlingand highest ones, without foregoing any one. In the second verse, theterm harhisado, " sitting on the sacred grass," implies, that they havea beloved house. By repeating it, he makes th^m ** prosper throughtheir beloved house. He who has such a knowledge prospers throughhis beloved house. The verse (out of three) which contains the term"adoration," "this adoration be to the manes," he repeats at the end(though it be second in order). That is the reason, that at the end (of

funeral ceremonies), the manes are adored (by the words) "adoration to

you, manes !"

They ask, Should he, when repeating the verses to the manes, use at

each verse the call soihsdvom, or [227] should he repeat them without

that call ? He should repeat it. What ceremony is not finished in the

Pitri yajna (offering to the manes), that is to be completed. The Hotar

who repeats the call sofhsavom at each verse, completes the incomplete

sacrifice. Thence the call sorhsdvom ought to be repeated.

38.On Indra's Share in the Evening Libation. On the Verses Addressed

to Ft?riM and Varuna, to Visriu alone, and to Prajdpati. The Concluding

Verse and the Ydjyd of the Agnimdruta ^astra.)

The Hotar repeats the anu-pdntya verses addressed to Indra and his

drinking of the Soma juice after (the other deities have been satisfied),

svddu? kildyam madhuman (6, 47, 1-4). By their means, Indra drank

from the Soma after the third libation (anupihat). Thence the verses

are called anu-pdniyat, " lehrnng to drinking after." The deities are

drunk, as it were, at this (third libation) when the Hotar repeats those

verses. Thence has the Adhvaryu, when they are repeated, to respond

to the Hotar (when calling sorhsdvom) with a word derived from the root

mad, "to be drunk."*"

He repeats a verse referring to Visuu and Varuna, yayor ojasd.^^

** The MSS have i^JRI, instead of i^rlf^ (ace. pi.), as Say. reads in hia Commentary.** This refers to the two phrases, maddmo deva, " we are drunk, O God !

" and moddmodaivom, « wo rejoice, O divine 1 Om I

" which are the responses of the Adhvaryu to the

Hotar's call sonisdvom in the midst of the four Anu-pSniya. verses abovementioned. See

Asv. 6r. 8. 5, 20. The usual response of the Adhvaryu to the Hotar's dhdva, somsdvom, is

sofhsdnio daivom, see As'v. Sr. S. 5, 9.*

'" It is not found In the Samhita of the Rigveda, but in the Asv. fe'r. 8. 5. 20, and in

the Atharvaveda, S. 7, 25, 1. Both texts differ a little. AavalSyana reads :

«iiiK)«i«T ?^f^ciT ^m\{^ ^qi^€?^cmi s^f^a^n qc^# «iJRft5T ?Ttif*i f^*^ wp^'VHi l^^y » c., ** The two, through whose power the atmosphere was framed, the

20

154

Visnu protects the defects in the [228] sacrifices (from producing any

evil consequences) and Varuna protects the fruits arising from its success-

ful performance. (This verse is repeated) to propitiate both of them.

He repeats a verse addressed to Visnu : visyjior nu kam viryd\n (1,

154, 1). Visnu is in the sacrifice the same as deliberation in (worldly

things). Just (as an agriculturist) is going to make good the mistakes

in ploughing, (and a king) in making good a ba(;i judgment by

devising a good one, so the Hotar is going to make well recited what

was badly recited, and well chanted what was badly chanted, by repeating

this verse addressed to Visnu.

He repeats a verse addressed to Prajapati, tantum tanvan rajaso (10,

53j 6). Tantu, i.e., thread, means offspring. By repeating this verse,

the Hotar spreads {santanoti) for him (the sacrificer) offspring. By the

words of this verse, jyotismatah patho raksa dhiyd kritarh, i.e., " protect

the paths which are provided with lights, and made by absorption in

meditation" wherein the term " the paths provided with lights" means

the roads of the gods (to heaven), the Hotar paves these roads (for the

sacrificer to go on them on his way to heaven).

By the words anulhanam vayata, i.e., "weave ye the work of the

chanters and repeaters^ ^ so as to rid [229] it from all defects, become

a Manu, produce a divine race," the Hotar propagates him through

human offspring. (That is done) for production. He who has such a

knowledge will be blessed with offspring and cattle.

two who are the strongest in power and most vigorous, who rule unconquerable through

their strength ; may these two, Visnu and Varuna, come on being called first." There

is 3. grammatical difficulty in this translation : agan, which can be only explained as a

third person plural of the aorist in the conjunctive, is here joined to nouns in the dual.

The Atharvaveda shows the same form. Here is an evident incorrectness, which perhaps

was the reason for its being excluded from the Samhita.

" The word translated by " chanters and repeaters" is jogu. Siy. explains it in his

oommentary on this passage of the Ait. Br. in the following manner :

la his commentary on the Rigveda Samhita (10, 53, 6, page 8 of my manuscript copy of the

commentary on the 8th Astaka), he explains it simply by ^^I^HjIJi^ I But I think the first

definition is too comprehensive, the latter too restricted, For, strictly speaking, the term

stotar is only applicable to the chanters of the Samans. But the recital of the Rik

mantras by the Hotars, and the formulas of the Yajurveda by the Adhvaryu and his

assistants is about as important for the success of the sacrifice. All that is in excess

(ulhanam), above what is required, is a hindrance to the sacrifice. Thence all mistakes,

by whatever priest they might have been committed, are to be propitiated. The word jogu,

being a derivative of the root gu, " to sound," cannot mean " a sacrificial performer " in

general, as Say, supposes in his commentary on the Ait. Br., but such performers only as

require prineipally the aid of thwr voice.

155

He concludes witli the verse eva na indro maghavd virapsi (4, IT, 20).

This earth is Indra maghava virapH, i.e., Indra, the strong, of manifold

crafts. She is (also) satyd, the true, char^ariidhrit, i.e., holding menanarvd, safe. She is (also) the rdjd. In the words, sravo mahindm yaj

jai'itre, mahindm means the earth, sravo the sacrifice, and jaritd the sacri-

ficer. By repeating them, he asks for a blessing for the sacrificer. Whenhe thus concludes, he ought to touch the earth on which he employs th©

sacrificial agency. On this earth he finally establishes the sacrifice.

After having repeated the Agni-Maruta Sastra, he recites the Yajya :

agyie marudbhih (5, 60, 8). Thus he satisfies (all) the deities, giving to each

his due.

[230] FOURTH CHAPTER.

(On the Origin, Meaning, and Universal Nature of the Agnistoma as the

model for other Sacrifices. On the Ghatustoma and Jyoti^toma.)

39.

{On the Origin of the name "Agnistoma," and its Meaning.)

The Devas went to war with the Asuras, in order to defeat them.

Agni was not willing to follow them. The Devas then said to him, " Gothou also, for thou art one of us." He said, " I shall not go, unless a

ceremony of praise is performed for me. Do ye that now." So they did.

They all rose up (from their places), turned towards Agni, and performed

the ceremony of praising him. After having been praised, he followed

them. He having assumed the shape of three rows, attacked in threo

battle lines the Asuras, in order to defeat them. The three rows were

made only of the metres {Gdyatri, Tristuhh, Jagati). The three battle

lines are only the three libations. He defeated them beyond expectation..

Thence the Devas put down the Asuras. The enemy, the incarnate sin-

ipdpman), the adversary of him who has such a knowledge, perishes hy~

himself.

The Agnistoma is just as the Gayatri. The latter has twenty-four

syllables (if all its three padas are counted) and the Agnistoma has

twenty-four Stotras and Sastras.^

* That is to say, twelve Stotras or performances of the SS.ma singers, and twelvefe'astras or recitations of the Hotri-priests. To each Stotra a Sastra corresponds. Thetwelve Sastras are as follo77s :—(A) At the morning libation— 1) the Ajya and 2)

Pra-uga to be repeated by the Hotar, 3) the Sastra of the MaitrSvaruna,

4) of the Brahmanachhansi, and 5) of the AchhS,vaka. (B) At the midday libation— 6)

the Marutvatiya and 7) Niskevalya Sastras to be recited by the Hotar, 8) the Sastras

of the MaitrS.varuua, 9) of the Brahmanachhansi, and 10) that of the Achhav4ka. (C)

At the evening libation—11) the Vaio'vadeva, and 12) AgnimSruta Sastras to bo repeatod

by the Hotar alone .

156

[231] It is just as they say : a horse if well managed (sukitd) puts

the rider into ease (sudhd). This does also the Gayatri. She does not

stop on the earth, but takes the sacrificer up to heaven. This does also

the Agnistoma ; it does not stop on ^arth, but takes the sacrificer up to

heaven. The Agnistoma is the year. The year has twenty-four half-months,

and the Agnistoma twenty-four Stotras and ^astras. Just as waters

flow into the- sea, so go all sacrificial performances into the Agnistoma

(t. e., are contained in it).

40.

{(All Sacrificial Rites are Contained in the Agnistoma.)

When the Dikehaniya Isti is once performed in all its parts (lit., is

spread), then all other Istis, whatever they may be, are comprised in the

Agnigtoma."

When he calls Ila,' then all Pakayajnas,* whatever they may be,

are comprised in the Agnistoma.

[232] One brings the Agnihotram " in the morning and evening.

They (the sacrificers when being initiated) perform in the morning and

» The meaning is, the Diksaniya Isti is the model Isti or prakriH, of all the

other Istis required at the Agnistoma, such as the Pr^yaniya, &c., and is, besides, exactly

of the same nature as other independent Istis. such as the Darspflrnima Isti.

* This is always done at every occasion of the Agnistoma sacrifice, as often as the

priests and the sacrificer eat of the sacrificial food, after having first given an oblation

to the gods, by the words : ilopaliutd saJia divd hriha dditijena, &c. (Asv. Sr. S. 1, 7).

* This is the general name of the oblations offered in the so-called smdrta agni op

domestic fire of every Brahman, which are always distinguished from the sacrifices

performed with the VaitSnika fires (Garhapatya, Daksina, and Ahavaniya). They ape

said to be seven in number. According to oral information founded on NdrSyana Bhatta's

practical manual for the performance of all domestic rites, they are for the Eigveda

ftS follows : I) Srdvandkarma (an oblation principally given to Agni in the full moon

of the month of Sravana), 2) Sarpdbali (an oblation of rice to the serpents), 8) Aawaynjt

(tm oblation to Rudra, the master of cattle), 4) Agraija na (an oblation to Indrfigni and

the Visvedevas), 5) Pratyavarohanam (an oblation to Svaita Vaiddrava,a particular deity

connected with the sun), 6) Pindapitriyafna (an oblation to the manes), 7) Avva^taka

(another oblation to the manes). See As'val. Gfihya 6«<tras, 2, 1-4. The meaning of the

word pdka in the word pdkayajHa is doubtful. In all likelihood, pdka here means " cooked,

dressed food," which is always required at these oblations. Some Hindu Scholars whomMax Miiller follows (History of Ancient Sat&skrit Literature, p 203), explain it as "good."

It is true the word is already used in the sense of " ripe, mature, excellent " in the

Samhita of the Rigveda (see 7, 104, 8-9). In the sense of "ripening" we find it 1, 81, 14.

But it is very doubtful to me whether by pdka, a man particularly fit for performing

sacrifices can be understood. The difference between the SrSuta and Smfirta oblations is,

that Qt the former no food, cooked in any other than the sacred fires, can be offered to the

gods, whilst at the latter an oblation is first cooked on the common hearth, and then

offered in the sacred Smdrta agni.

• The sacrificer who is being initiated (who is made a Diksita) has to observe fast

tov several days (three at the Agnistoma) before hd is allowed to take ^ny substautiftl

157

evGning the religious vow (of drinking milk only), and do tbat with

the formula svdlid. With the same formula one offers the Agnihotram.

Thus the Agnihotram is comprised in the Agnistoma.

At the Prayaniya Isti ^ the Hotar repeats fifteen [233] verses for

the wooden sticks thrown into the fire (sdmidhenis). The same number

is required at the New and Full Moon offerings. Thus the New and Full

Moon offerings are comprised in the Prayaniya Is^i.

They buy the king Soma (the ceremony of Somdkraya^ is meant). Theking Soma belongs to the herbs. They cure (a sick person) by means

of medicaments taken from the vegetable kingdom. All vegetable

medicaments following the king Soma when being bought, they are thus

comprised in the Agnistoma.

At the Atithya Is^i ' they produce fire by friction, and at the

Ch&turmasya Istis (they do the same). The ChAturmasya I§tis thus

following the Atithya Isti, are comprised in the Agnistoma.

At the Pravargya ceremony they use fresh milk, the same is the case

at the Ddk^dyarta yajSa. ^ Thus [234] the Daksayana sacrifice is

comprised in the Agnistoma.

food. He drinks in the morning and evening only milk, whicli is taken from the cowafter snnrise and after sunset. He is allowed but a very small quantity, as much as

remains from the milk of one nipple only after the calf has sucked. This fast is called avrata, and as long as he is observing it he is vrataprada, i.e., fulfilling a vow. SeeHiranyake^i Sfltras, 7, 4. "When doing this he repeats the mantra, ye devd mano/dta

(Taitt. S. 1, 2, 8, 1), which concludes with tebhyo namas tehhyo svdhd, i.e., worship beto them, Svfihi be to them. The Agnihotram being offered in the morning and evening

always with the formula svdhd, the author of the BrShmanam believes that by these

incidents the Agnihotram might be said to be contained in the Agnistoma.' There are fifteen S&midheni verses required at the PrSyaniya Isti, whilst at the

Dlksaniyfi, seventeen are requisite. Fifteen is the general number at most Istis. Thisnumber Is therefore to be regarded as the prahriti, i. e., standard, model, whilst any.

other number is a viftWti, i.e„ modification.

' Orl the buying of the Soma, see 1, 12-13.

" On the producing of fire by friction at the Atithya Isti, see 1. 16-17. The sameis done at the ChSturmisya Istis., See Katiya-Sr. S. 5, 2, 1.

' The Ddk?dyana yuiha belongs to that peculiar class of Istis which are called

i^tyayandni, i.e., oblations to be brought regularly during a certain period. They are,

as to their nature, only modifications of the Darsapfiruamasa Isti. It can be performedeither on every Full and New Moon during the life-time of the sacrifieer, or during aperiod of fifteen years, or the whole course of oblations can be completed in one year.The rule is, that the number of oblations given must amount to at least 720. Thisnumber is obtained either by performing it every day twice during a whole year, or bymaking at every Full Moon day two oblations, and two others on every Now Moon dayduring a space of fifteen years. The deities are, Agni-Soma at the New Moon, and Indra-Agni and Mitra-Varuna at the Full Moon oblations. The offerings consist of Purodas'a,fiour milk {dadhi), and fresh milk {payas). On every day on which this sacrifice is

performed, it must be performed twice. See KStiy*. fe'r. S. 4, 4, 1-30 and A'sv. 6r. S. 2, 14.

158

The animal Bacrlfice takes place the day previous to the Soma feast.

All animal sacrifices^*' which follow it are thus comprised in the

Agnistoma.

Ilddadha ^ ^ by name is a sacrificial rite. They perform it with thick

milk (dadhi), and they also take thick milk at the time of making the

Dadhigharma^'' rite (in the Agnistoma). Thus the Iladadha is, on

account of its following the Dadhigharma rite, comprised in the

Agai§toma.

41.

{The Other Parts of Jyoiistoma, sueh as Ukthya, Atirdtra, Comprised in the

Agnistoma.)

Now the first part (of the Agnistoma) has been explained. After that

has been performed, the fifteen Stotras and ^astras of the Ukthya ceremony

[2353 fllow. If they (the fifteen Stotras and fifteen ^astras) are taken

together, they represent the year as divided into months (each consisting

of thirty days). Agni Vais^vanara is the year ; Agaistoma is Agni.

The Ukthya by following (also) the order of the year is thus comprised

in the Agnistoma.

After the Ukthya has entered the Agnistoma, the Vajapeya ^' follows

it ; for it exceeds (the number of the Stotras of) the Ukthya (by two only).

The twelve turns of the Soma cups ^ * at night (at the Atiratra Soma

'" On the animal sacrifice, see 2, 1-14. The animal sacrifices are called here, pasu-

bandha. Some such as the Niriidha Pasiihandha can precede the Agnistoma.^^ Ilddadha is another modification of the Daraapflrnam&sa Istis. Its principal part

is sour milk. See A!s'v, 2, 14.

'* On the D^hi-gharma, the draught of sour milk, see Asv. 5, 13, and Hiranyakesi 8r.

Sfttr. 9, 2. It is prepared and drunk by the priests after an oblation of it has been thrown

into the fire, at the midday libation of the Soma feast just before the recital of the

Marutvatiya Sastra. The ceremony is chiefly performed by the Pratiprasthathar,

who, after having taken sour milk with a spoon of Udumbara wood, makes it hot under

the recital of the mantra, vakcha tvd manascha srinitdm, &c., in which Speech and Mind,

the two vital airs {prdna and apdna), eye and ear. Wisdom and Strength, Power and

Qaickness in action, are invoked to cook it. After having repeated this mantra and

made hot the offering, he says to the Hotar, " The offering is cooked, repeat the Yajyfl.

for the Dadhi-ghapma." The latter repeats, " The offering is cooked ; I think it cooked

in the udder (of the cow) and cooked in the fire. Vausat ! Agni, eat the Dadhi-gharma,

Vausat !" Then the Hotar repeats another mantra, mayi tyad indriyam hriliaa (Asv.

Sr. 5, 18), whereupon the priests eat it.

^* This is a particular Soma sacrifice, generally taken as part of Jyotistoma, which

is said to be sapta-samsthd, i.e., consisting of seven parts.

'* This refers to the arrangement for the great Soma bantjuets held at night when

celebrating the Atiratra. In the evening, after a Soma libation has been given to tho fire

from the Solasi Graha, the Soma cups are passed in a certain order. There are four such

orders called ganas. At the first, the cup of the Hotar takes the lead, at the second that

159

feast) are on the whole joined to the fifteen verses by means of which the

Stotras are performed. Two '" of those turns belonging always together,

the number of the Stotra verses to which they (the turns) belong, is

brought to thirty (by multiplying the number fifteen with these two).

(But the number thirty is to be obtained in another way also for the

Atiratra). The Solasi Saman is twenty-one-fold, and the Sandhi (a

Saman at the end of Atiratra) is tinvrit, i.e., nine-fold, which amounts

in all to thirty. There are thirty nights in every month all the year

round. Agni Vais^vanara is the year, and Agni is the Agnistoma.

The Atiratra is, by thus following (the order of) the' year, comprised

[236] in the Agnistoma, and the Aptoryama sacrifice follows the. track

of the Atiratra when entering the Agnistoma. For it becomes also an

Atiratra. Thus all sacrificial rites which precede the Agnistoma, as

well as those which come after it, are comprised in it.

All the Stotra verses of the Agnistoma amount, if counted, to one

hundred and ninety. For ninety are the ten trivritas (three times

three— nine). (The number hundred is obtained thus) ninety are ten

{trivritas), but of the number ten one Stotriya verse is in excess ; the

rest is the Trivrit (nine), which is taken twenty-one-fold ^" (this makes

189) and represents by this number that one (the sun) which is put over

(the others), and burns. This is the Vi§uvan ^'' (equator), which has

ten Trivrit Stomas before it and ten after it, and, being placed in the

midst of both, turns above them, and burns (like the sun). The one

Stotriya verse which is in excess, is put in that (Visuvan which is the

twenty-first) and placed over it (like a cover). This is the sacrificer.

This (the twenty-one-fold Trivrit Stoma) is the divine Ksatram (sovereign

power), which has the power of defying any attack.

He who has such a knowledge obtains the divine Kstram, which has

the power for defying any attack, and becomes assimilated to it, assumes

its shape, and takes the same place with it.

42.

{Why Four Stomas are Required at the Agnistoma.)

The Devas after having (once upon a time) been defeated by the

Asuras, started for the celestial world.

of the Maitravaruna, at the third that of the Brahmaaachhansi, and at the fourth that oJ

the Achha vaka. This is thrice repeated, which makes twelve turns in all.—Sdy.

" Always two turns are presided over by one priest, the first two by the Adhvaryu,

the following two by the PratiprasthAtar.

*• The 190 Stotriya verses of the Agnistoma comprise the number 21 niu© timea

l&kan, one being only in excess.

" See about it in th* Ait. Br. 4, 18-22.

160

[237] Agni toucliiug the sky (from his place on earth), entered the upper

region (with his flames), and closed the gate of the celestial world ; for

Agui is its master. The Vasua first approached him and said :" Mayest

thou allow us to pass over (thy flames) to enter (heaven);give us an oppor-

tunity yakd'tia.y* Agui said, " Being not praised (by you), I shall not

allow you to pass (through the gate). Praise me now." So they did.

They praised him with nine verses (the Trivrit Stoma). ^^ After they had

** The Trivfit Sfcotna consists of the nine verses of the BaMi}]^avamdna Stotra (see

S&maveda Sainh. 2, 1-9), which are sung in three turns, each accompanied by the Himkdra.

la this Stoma, the same verses arenot sung repeatedly, as is the ease with all other Stomas.

Tliere are three kinds (uisttttx) of this Stoma mentioned in the Tdndya Brdhmarfam 2, 1-2,

called the udyati trivrito vistuti, parivarttini, and kuldyim. The difference of these

three kinds lies in the order which is assigned to each of the three verses which form one

turn {parydya), and In the application of the HimkSra (the sound hum pronounced very

loudly) which always belongs to one turn. The arrangement of all the verses which form

part of the Stoma (the whole musical piece), in three turns, each with a particular order

for its several verses, and their repetition, is called in the technical language

of the SSma singers a uistuti. Each Stoma has several variations. The first

variation of the Trivrit Stoma is the udyati, i.e., the rising. This kind is very

simple. The Himk&ra is pronounced in the first parydya at the first verse (tisribhyoMih-

karoti sa prathamayd) , in the second at the middle verse of the triplet {tisrihhyo Mmkaroii

sa madhyamayd), and in the third, at the last verse (tisribhyo himkaroti sa uttamayd). The

parivarttini viatuti consist in singing the several verses of the triplet in all three turns

in the inverted order, that is to say, the first is always made the last, and the last the first

{tisribhyo himkaroti sa pardchibhih). The kutdyini vistuti is more complicated than the

two others. In the first turn, the order of the verses is inverted {tisribhyo himkaroti sa

pardchibhih), in the second turn the middle verse is made the first, the last becomes the

middle verse and the first becomes the last (tisribhyo himkaroti yd madhyamd sa prathamd,

yd uttamd sd madhyamd, yd prathamd sd uttamd); in the third turn, the last becomes the

first, the first the second, and the second the last. The SSma singers mark the several

turns, and the order of each verse in it as well as the number of repetitions by small

sticks cut from the wood of the Udumbara tree, the trunk of which must always be

placed behind the seat of the UdgAtar. They are called kus&s. Each of the three

divisions of each set in which they are put is called vi§tdva. Their making is minutely

described in the Ldtydydna Sutras, 2, 6.

i.e., the Prastotar ought to get made the kus'Ss (small piece of wood) from a wood whichIs used at sacrifices. Some are of opinion that at sacrificial sessions {sattras) which last

long, they ought to be made of Khadira wood only. After having got them made of thelength of a span (the space between the thumb and forefinger stretched), so that the

part which is covered with bark resembles the back of the kusa grass, the fibre part of

the stick being quite even, as big as the link of t|ie thumb, the ends being prominent(easily to be recognized), he should besmear them with odoriferous substances, but at theSattras, as some say, with liquid butter, put the cloth used for the VIstutis, which is

made of linen, or flax, or cotton, round them and place them, above the Udumbara branch(always required when singing).

161

done, so he allowed [238] them to pass (the gate), that they might enter

the (celestial) world.

The Rudras approached him and said to him, " Mayest thou allow

us to pass on;

give us an opportunity (by moderating thy flames)." Heanswered, " If I be not praised, I shall not allow you to pass. Praise menow." They consented. They praised him with fifteen verses ^^ After

they had done so, he allowed [339] them to pass, that they might enter

the (celestial) world.

The Adityas approached and said to him, " Mayest thou allow us to

pass on;

give us an opportunity." He answered, " If I be not praised, I

shall not allow you to pass; Praise me now!" They consented. Theypraised him with seventeen verses. After they had done so, he allowed

them to pass, that they might enter the (celestial) world.

The Vi4ve Devas approached and said to him, " Mayest thou allow

us to pass on;give us an opportunity." He answered : If I be not

praised, I shall not allow you to pass. Praise me now !" They consented.

They praised him with twenty-one verses. After they had done so, he

allowed them to pass, that they might enter the (celestial) world.

The gods having praised Agni each with another Stoma (combination

of verses), he allowed them to pass.

The sacrificer who praisesgni with all (four) Stomas, as well as he

(the priest) who knows it (the Agnisfcoma) will pass on beyond him (Agni,

who watches with his flames the entrance to heaven),^"

To him who has such a knowledge, he (Agni) allows to pass and

enter the celestial world.

43.

{On the Names " Agnii^toma, Chatu^toma, Jyoti§toma."

The Agni^tovia is Endless).

The Agnistoma is Agni, It is called so, because they (the gods)

*°This is the so-called Pdnchadaia Stoma. The arrangement is the same as with the

Trivrit Stoma. The same triplet of verses is here reuired for each of the three turns.

Each turn is to consist of five verses. In the first turn, the first verse is chanted thrice,

the second once, the third once (panchahhtjb himkaroti sa tisribhih sa ekaya sa ekayd); in

the second turn the first verse is chanted once, the second thrice, the third once ; in the

third turn the first and second verses are chanted each once, but the third thrice. This

Stoma is required for those Samans of the morning libation which follow the Bahis-

pdvamdnas. The saptadasa and ekavirhsa stomas follow the same order as the panchada-sa.

The several verses of the triplet are in three turns chanted so many times as to obtain

respectively the number 17 and 21. The former is appropriate to the midday libation, the

latter to the evening libation.

'* In this sentence, we have two peculiar forms : utt, instead of ati, beyond, and arj4-

idi, 3rd pers, conjunct, middle voice, in the sense of a future.

21

162

praised him with this Stoma, They called it so to hide the proper

meaning of the word ;[240] for the gods like to hide the proper meaning

of words.

On account of four classes of gods having praised Agni with four

Stomas, the whole was called Ghatulystoma (containing four Stomas). They

called it so to hide the proper meaning of the word ; for the gods like to

hide the proper meaning of words.

If (the Agnistoma) is called Jyoti§toma, for they praised Agni

when he had risen up (to the sky) in the shape of a light (jyotis.) They

called it so to hide the proper meaning of the word : for the gods like to

hide the proper meaning of words.

This (Agnistoma) is a sacrificial performance which has no beginning

and no end. The Agnistoma is like the endless wheel of a carriage.

The beginning (prdyariiya) and the conclusion {udayaniya) of it are alike

(Just as the two wheels of a carriage.)

About this there is a sacrificial stanza sung, ** What is its (of the

Agnistoma) beginning, that is its end, and what is its end, that is its

beginning;just as the Sakala serpent, it moves in a circle, that none can

distinguish its first part from its last part." For its opening ('the prd~

yav-iyd) was (also) its conclusion.'*

But to this some raise objections, saying, " they make the beginning

(of the Stotras of the Soma day) with the Trivrit Stoma, and conclude with

the twcnty-one-fold Stoma (at the evening libation) ; how are they (the

beginning and conclusion) then alike ? " To this one should answer, ** They

are alike as far as the twenty-one-fold Stoma is also a T'-ivrit Stoma, for

both contain triplets of verses, and have their nature. "

44.

(24 1] {B.OW the Nostras should he Repeated at each of the Three

Libations. The Sun never rises nor sets. How the Pheno-

mena of unrise and Sunset are to be Explained.)

The Agnistoma is that one who burns (the sun). The sun shines

" This refers to the Charu oblation to be givea to Aditi at the Prayaniya as well as

at the Udayaniya Isti. See 1, 7.

" For performing the Trivfit Stoma at the commencement of the morning libation,

the nine Bahis-pavamna verses are required which consist of three triplets {trichaa).

For performing the twenty-one-fold Stoma at the evening libation, the Yajnayajniya

Saman is used, which consists only of two verses, but by repeating some parts of themtwice, the number of three verses is obtained. The same triplet being canted in thr eeturns {paryaya,) the twenty-onc-fold Stoma appears to be like the Trivfit.

163

during the day, and the Agnistoma ^ should be completed along with

the day. It being a sdhna, i.e., going with the day, they should not per-

form it hurriedly (in order to finish it before the day is over), neither at

the morning, nor midday, nor evening libations, (Should they do so)

the sacrificer would suddenly die.

When they do not perform hurriedly ( nly) the rites of the morn-ing and midday libations, but hurry over the rites of the evening libation,

then this, viz., the villages lying in the eastern direction, become largely

populated, whilst all that is in the western direction becomes a long

tract of deserts, and the sacrificer dies suddenly. Thence they ought to

perform without any hurry the rites of the morning and midday, as well

as those of the evening libation. (If they do so) the sacrificer will not

suddenly die.

In repeating the Sastras, the Hotar ought to be guided by the

(daily) course (of the sun). In the [242] morning time, at sunrise, it

burns but slowly. Thence the Hotar should repeat the ^astras at the

morning libation with a feeble voice.

When the sun is rising higher up (on the horizon), it burns with

greater force. Thence the Hotar should repeat the ^astras at the mid-

day libation with a strong voice

.

When the sun faces men most (after having passed the meridian), it

burns with the greatest force. Thence the H(?tar should repeat the ^as-

tras at the third (evening) libation with an extremely strong voice. Heshould (only) then (commence to) repeat it so (with the greatest force of

his voice), when he should be complete master of his full voice. For the

Sastra is Speech. Should he continue to repeat (the Sastras of the third

libation) with the same strength of voice with which he commenced the

repetition, up to the end, then his recitation will be admirably well ac-

complished.

The sun does never set nor rise. When people think the sun is

setting (it is not so). For, after having arrived at the end of the day^ it

makes itself produce two opposite effects, making night to what is.

below and day to what is on the other side.

When they believe it rises in the morning (this supposed rising ia

23Agiiistoma is here taken in the styictest sense, as meaning only a Soma festival,

lasting for one day, and comleted by means of fche f our Stomas mentioned. Therefope.

Agnistoma is often called th model (prakriti) of the Aikdhika Soma sacrifices, or sueh

ones which last for one day only. But in a niose comprehensive sense all the rites,

which precede it, such as the Diksauiya and other Is^tis, and the animal sacritice,

are regarded as part of the Aguijtoma. For, without these ritos; nobody i% allowed

to perform any Soma sacjifice.

1G4

thus to be accounted for). Having reached the end of the night, it makes

itself produce two opposite effects, making day to what is below and

night to what is on the other side.^'' In fact, the sun never sets. Nor

does it set for him who has such a knowledge. Such a one becomes

united with the sun, assumes its form, and enters its place.

[248] FIFTH CHPtER.

(On the Gradual Recovery of the Sacrifice. What Men are Unfit to

Officiate as Sacrificial Priests. The Offerings to the Devis and

Devikds. The Ukthya Sacrifice,)

45.{Row the Gods reeoveredt he Sacrifice whih had gone from them.

How they Performed Different Rites. Under what Conditio7is the

Sacrifice is Effectual.)

The sacrifice once left the gods and went to nourishing substances.

The gods said, " The sacrifice has gone from us to nourishing substances,

let us seek both the sacrifice and the nourishment by means of a Brah-

mana and the metres." So they did. They initiated a Brabmana by

means of the metres. They performed all the rites of the Diksanlya

Isti up to the end, including even the Patni-samydjas.^ On account of

the gods having at that occasion performed all the rites at the Dik-

saniya Isti up to the end, including even the Patni-samyajas,^ menfollowed afterwards the same practice. The gods (in their search for

the sacrifice) came very near it by means of the Prayaniya Isti. They

performed the ceremonies with great haste and finished the Isti already

with the Samyuvaka.'- This is the reason that the Prayaniya Isti ends

with Samyuvaka ; for men followed (afterwards) this practice.

244 The gods performed the rites of the Atithya Isti, and came

by means of it very near the sacrifice. They concluded hastily the cere-

monies with the Ud "* (the eating of the sacrificial food). This is the

24 This passage is of considerable interest, containing the denial of the existence

of sunrise and sunset. The author ascribes a daily course to the sun, but supposes it

to remain always in its high position in the sky, making sunrise and sunset by meansof its own contrarieties.

1 See page 24,

2 The Patni-samysljas generally coaoliide all Istis an sacrifices.

3 This is a formula containing the words sam yoh which is repeated before the Patni-

satfiyajas. As v. fer. S. 1, 10. The mantra which is frequently used at other occasionH

also, runs as follows :

Bm?g ^^ ^5r> 91^3 f^q^ ^ '^^^i^ 11

4 See page 41. This rite precedes the Samyuv&ka.

1G5

reason that the Atitbya Isti is finished with tb« I la ; for men followed

(afterwards) this practice.

The gods performed the rites of the Upasads ^ and came by means

of them very near the sacrifice. They performed hastily the ceremonies,

repeating only three Samidheni verses, and the Yajyas for three deities.

This is the reason that at the Upasad Isti only three Samidhenis are

repeated, and Yajya verses to three deities ; for men followed (afterwards)

this ])ractice.

The gods performed the rites of the upavasatha * (the eve of the Somafestival). On the upavasatha day they reached the sacrifice. After

having reached the sacrifice {Yajiia), they performed all its rites severally,

even including the Patni-samyajas. This is the reason that they perform

at the day previous to the Soma festival all rites to the end, even in-

cluding the Patni-samyajas.

This is the reason that the Hotar should repeat the mantras at all

ceremonies preceding the Upavasatha day (at which the animal sacrifice

is off ere) with a very slow voice. For the gods came at it (the sacrifice;

by performing the several rites in such a manner as if they were searching

(after something, i.e., slowly).

This is the reason that the Hotar may repeat on the Upavasatha

day (after having reached the sacrifice) [245] the mantras, in whatever

tone he might like to recite them. For, at that occasion the sacrifice is

already reached (and the " searching " tone of repeating not required).

The gods, after having reached the sacrifice, said to him, " Stand

still to be our food." He answered, " No. How should I stand still for you

(to be your food) ? " He then only looked at them. They said to him,

" Because of thy having become united with a Brahmana and the metres,

thou shalt stand still." He consented.

That is the reason that the sacrifice (only) when joined to a Brahma-

na and metres carries the oblations to the gods. '

5 See 41, 23-26. At the Upasad Isti only three Samidheni verses are required, whilst

their number in other Istis amounts to fifteen, and now and then to seventeen. See

page 56.

6 This is the day for the animal sacrifice, called Agnisomiya. See 2, 1-14.

' The drift of this paragraph is to show, that, for the successful performance of the

sacrifice, BrShmanas, as well as the verses composed in the different metres and preserv-

ed by Brahmanas only, are indispensible. The Ksattriyas and other castes were to be

deluded into the belief th^t they could not perform any sacrifice with the slightest

chance of success, if they did not appoint r&hmanas and employ the verses of the Rigveda,

which were chiefly preserved by the Brahmanas only.

1()6

46.

(On Three Mistakes which might be made in the Appointment of Priests.

How they are to he Remedied.)

Three things occur at the sacrifice : offals, devoured food, and

vomited food. O^dl^ [jagdha) occur when one appoints to the oflfice of

a sacrificial priest one who offers his services, thinking " he (the sacrificer)

give me something, or he should choose me for the performance of his

sacrifice." " This (to appoint such a man to the office of a priest) is as

should perverse as (to eat) the offals of a meal (which are generally not

touched by others). For the acts of such a one do not benefit the sacrificer.

[24i6] Devoured {girnam) is that, when a sacrificer appoints some

one to the office of a priest out of fear, thinking, ** he might kill me (at

some future occasion), or disturb my sacrifice (if I do not choose him for

the office of a priest)." This is as perverse as if food is devoured (not

eaten in the proper way). For the acts of such a one do not benefit the

sacrificer (as little as the devouring of food with greediness benefits the

body).

Vomited {vanta) is that, when a sacrificer appoints to the office of a

priest a man who is ill-spoken of. Just as men take disgust at anything

that is vomited, so the gods take also disgust at such a man. This (to

appoint such a man) is as disgusting as something vomited. For the

acts of such a man do not benefit the sacrificer.

The sacrificer ought not to cherish the thought of appointing any

one belonging to these ;three classes (just described). Should he, how-

ever, involuntarily (by mistake) appoint one of these three, then the

penance (for this fault) is the chanting of the Vamadevya Saman. For

this Vamadevyam is the whole universe, the world of the sacrificer (the

earth), the world of the immortals, and the celestial world. This Saman(which is in the GSyatrt metre) falls short of three syllables. * Whengoing to perform this chant, he hould divide the word puru^, denot-

ing his own self, into three syllables, and insert one of them at the end

of each pada (of the verse abhi §u ijta). Thus he puts himself in these

worlds, vis., [24«73 the world of the sarificer, thato the immortals, and

* The sacrificer must always himself choose his priests by addressing them in due

form. No one should o£Fer his services ; but he must be asked by the man who wishes

to perform a sacrifice.

• The V&madevyam consists of the three verses, kay& naschitra, has tvd satyo, and

ahhi sn nah (See SSmaveda Samh. 2, 32-34). All three are in the GSyatri metre. But the last

abhi SM has, instead of twenty-four, only twenty-one syllables, wanting in every pada

one syllable. To make it to consist of twenty-four also, the repeater has at this occasioa

to add to the first pada pu, to the second ru, to the third ?a.

107

the celestial world. (By chanting this S&man) the sacrificer overcomes

all obstacles arising from mistakes in the performance of the sacrifice

(and obtains nevertheless what he was sacrificing for).

He (the Risi of the Aitareyins), moreover, has told that the sacrifi-

cer should mutter (as japa) the Vamadevyam in the way described (above),

even if the performing priests were all of unexceptionable character.

47.

The Offerings to Dhatar and the Devikds : Anumatiy Rakd,

Sinivdli, Kuhit.)

The metres (chhanddnsi), having carried the offerings to the gods,

became (once) tired, and stood still on the latter part of the sacrifice's

tail, just as a horse or a mule after having carried a load (to a distant

place) stands still.

(In order to refresh the fatigued deities of the metres) the priest

ought, after the Purodasia belonging to the animal slaughtered for Mitra-

Varuna *° has been offered, portion out the rice for the devikd havirhsi

(offerings for the inferior deities).

For Dhatar, he should make a rice ball (the Purodatia) to be put on

twelve potsherds. Dhatar is the Vasatkara.

To Anumati (he should offer) a portion of boiled rice charu ; for

Anumati is Gayatri.

To Rdhd (he should offer) a portion of boiled rice ; for she is

Tristubh.

The same (he should offer) to Sinivdli and Kuhit ; for SintvdU

is Jagati, and Kuhit Anustubh. These are all the metres. For all

other metres (used at the sacrifice) follow the Gayatri, Tristubh, Jagati,

and [248] Anustubh, as their models. If, therefore, one sacrifices

for these metres only, it has the same effect as if he had sacrificed for

all of them.

The (common) saying, " the horse if well managed (suhita) puts him

(the rider) into ease," is applicable to the metres; for they put (if well

treated) the sacrificer into ease {sudhd, comfort or happiness of any

kind). He who has such a knowledge, obtains such a world (of bliss) as he

did not expect.

Regarding these (devikd) oblations, some are of opinion that before

each oblation to all (the several) goddesses, the priest ought to make

an oblation of melted butter to Dhatar ; for thus he would make all the

goddesses (to whom oblations are given along with the Dhatar) cohabit

with the Dhatar.

^° This is done at the end of the Agnistoma sacrifice.

1G8

About this tbey say : it is laziness '' (at a sacrifice) to repeat the

same two verses (the Puronuvakya and Yajya.for the Dhatar) on the same

day (several times). '" (It is sufificient to repeat those two verses once

only.) For even many wives cohabit with one and the same husband

only. When the Hotar, therefore, repeats, before addressing the (four)

goddesses, the Yajya verse for the Dhatar, he thus [249] cohabits with

all goddesses. So much about the oblations to the minor goddesses

(def-ikd).

48.{The Offerings for Surya and the Devis, Vydus, U^ds, Gdus, Prithivi,

who are Represented by the Metres. When Oblations should be given

to both the Devikds and Devis. IStory of VriddhadyumnQ.)

Now about the offerings to the goddesses (devi). •-'

The Adhvaryu ought to portion out for Surya (the sun) rice for a

ball to be put on one potsherd {ekakayala). Surya is Dhatar (creator),

and this is the Vasatkara.

To Dydus (Heaven) he ought to offer boiled rice. For Dyaus is

Anumati, and she is Gayatri.

To Usds (Dawn) he ought to offer boiled rice. For Us^s is Rak4,

and she is Tristubh.

To Gdus (Cow) he ought to offer boiled rice. For G^us is Sinivali,

and she is Jagati.

To Prithivi (Earth) he ought to offer boiled rice. For Prithivi is

Kuhu, and she is Anustubh.

All other metres which are used at the sacrifice, follow the Gayatri,

Tristtubh, Jagati and Anustubh as their models (which are most fre-

quently used).-

*^ The word jdmi is explained by dlasyam.

" Both the AnuvSkya and Yajyd for the Dhatar are not in the Samhita, but la the

A'val. Sr. S. 6, 14. The Anuvakya is :

^m ^T3 ^S% RT=gT 5ft^igiif%at I

gq ^^?«r ^^fk W^^ ^if^fft^: il (Atharvaveda S, 7, 17, 2).

The YSjya is :

VIT?IT SlSIIsng^^iq t^ gi^ ^# ^^ 5ISIR I

The oblations to the Dhatar who is the same as Tvastar, and the four goddesses

mentioned, form part of the Vdayamya or concluding Tsti. The ceremony is called Maitrd-

varuiji dmiksd, (i.e., the EtmiksS dish for Mitra-Varuna). Mitra-Varuna are first invoked,

then follow Dhatar and the goddesses.

13 Instead of the devikd offerings those for the devis might be chosen. The effect is

the same. The place of the Dhdtar is occupied by Sflrya, who himself is regarded as a

Dhfitar, i.e., Creator.

169

The sacrifice of him who, having such a knowledge, gives oblations

to these metres, ''* includes (then) oblations to all metres.

The (common) saying, *' the horse, if well managed, puts him (the

rider) into ease," is applicable to the metres ; for they put the sacrificer

(if well treated) [250] into ease {sudhd). He who has such a knowledge,

obtains such a world (of bliss) as he did not expect.

Regarding these (oblations to the Devis), some are of opinion that,

before each oblation to all (the several) goddesses, one ought to offer melted

butter to Sfirya ; for thus one would make all goddesses cohabit with

Sarya.

About this they say, it is laziness at a sacrifice to repeat (several

tiraeg^ the same two verses (the Puronuvakya and Yajya for Sfirya) on the

same day. (It is sufficient to repeat those verses once only). For even

many wives cohabit with one (and the same) husband only. When the

Hotar, therefore, repeats before addressing the (four) goddesses, the Yajya

verse for Siirya, he thus cohabits with all goddesses.

These (Slirya with Dy&us, &c.) deities are the same as those others

(DhStar with Anumati, &c.) One obtains, therefore, through one of these

(classes of deities), the gratification of any desire which is in the gift of

both.

The priest ought to portion out a rice-cake ball for both these classes

(of deities) for him who desires the faculty of producing offspring (to makehim obtain) the blessings contained in both. But he ought not to do so

for him who sacrifices for acquiring great wealth only. If he were to

portion out a rice-cake ball for both these classes (of deities) for him whosacrifices for acquiring wealth only, he has it in his power to make the

gods displeased (jealous) with the wealth of the sacrificer (and deprive

him of it) ; for such one might think (after having obtained the great

wealth he is sacrificing for), ' I have enough (and do not inquire anything

else from the gods).'

Suchivrik^a Gaupdldyana had once portioned out the rice ball for both

classes (of deities) at the sacrifice [231] of Vriddhadijumna Pratdrina. Aslie (afterwards) saw a prince swim (in water), he said, '* This is owing to

the circumstance that I made the goddesses of the higher and lower

ranks (devis and devikds) quite pleased at the sacrifice of that king ; there-

fore the royal prince swims (in the water). (Moreover, he saw not only

14 The instrumental etdih chhandobhih must here be takon in the sense of a dative.

For the whole refers to oblations given to the metres, not to those offered throughthem to the gods.

22

170

him) but sixty-four (other) heroes always steel-clad, who were hig sons

and grandsons. "

49(Origin of the IJkthya. The Sdkamasram Sdmans. The Pramarh"

hi!}thiya Sdman.) '*

The Devas took shelter in the Afijnistoma, and the Asuras in the

Ukthyas. Both being (thus) of £252] equal strength, the gods could not

turn them out. One of the Risis, Bharadvaja, saw them (and said),

'* These Asuras have entered the Ukthas (Sastras) ; but none (else) sees

them." He called out Agni with the mantra : ehy u su hravaiji (6, 16,

15 The king had performed the sacrifice for obtaining offspring, and became blessed

with them.

16 The Vkthya is a slight modification of the Agnistoma sacrifice. The noun to bo

supplied to it is kratu. It is a Soma sacrifice also, and one of the seven Samsthas or

component parts of the Jyotistoma. Its name indicates its nature. For Vkthya means** what refers to the Uktha," which is an older name for fe'astra, i.e., a recitation of

one of the Hot? i priests at the time of the Soma libations. Whilst the Agnistoma has

twelve recitations, the Ukthja has fifteen. The first twelve recitations of the Ukthya

are the same as those of the Agnistoma ; to these, three are added, which are want-

ing in the Agnistoma. For, at the evening libation of the latter sacrifice, there are

only two Sastras, the Vais'vadeva and Agni-Mdruta, both to be repeated by the Hotar.

The three feastras of the so-called Hotrakas, i.e., minor Hotri-priests, who are (accord-

ing to AS'val. ibr. S. 5, 10), the Prasastar (another name of the Maitrdvaruna), the Brd-

hmandclihansi, and AehMvdka, are left out. But just these three fe'astras which are

briefly described by As'valayana (Sr. S. 6, 1) form a necessary part of the Ukthya, Thus

this sacrifice is onlj a kind of supplement to the Agnistoma.

There is some more difference in the S4mans than in the Bik verses required at the

Ukthya. Of the three triplets which constitute the BahispavamSna Stotra (see page

]20) at the morning libation of the Agnistoma, only the two last are employed; for

the first another one is chosen, pavasva vdcho agriyah (S&m. Samah. 2, 125—27). The four

remaining Stotras of the morning libation, the so-called Ajya-stotrdyi, are different.

They are all together in the S^maveda Satnh, (2, 140-152). At the midday libation,

there is the Brihat-Sdmn [tvdm iddhi havdmahe, 8am. S, 2, 159-160) used instead of

the Rathantaram ; the 6'yaitam (ubhi pra vah surddha-sam, Sam. S. 2, 161-62 (instead of

the Yfimadevyam). At the evening libation, there are three Stotras required, in addition

to those of the Agnistoma. (See note 18 to this chapter).

In the Hirapyakee'i Sfitras (9, 18), the following description of the Ukthya is

given :—

^^^ fl^^n Jf?^ qf^^ig«hi?:^q f^fs^'^a§^«^ fl^ft?? ^^^TqnTqro^ I ^cft^ro^^

17L

16). The itard giraj}, i.e., other voices (mentioned in this verse) are

those of the Asuras. Agni rose thereupon '^ and said :" What is it, then,

that the lean, long, pale has to tell me ? " For Bharadvaja was lean, of

high stature, and pale. He answered, " These Asuras have entered the

Ukthas (Sastras) ; but nobody is aware of them."

Agni then turned into a horse, ran against them and overtook

them. This act of Agni became the Sdhamasuam '^ Saman. Thence it is

called so from asva, a horse).

C253] About this they say, the priest ought to lead the Ukthas by

means of the Sakamas^vam. For if the Ukthas f^astraff) have another head

save the Sakama^vam, they are not led at all.

They say, the priest should lead (the Ukthas) with the Framathhiq-

thiya Siman (Sam. Samh. 2, 228, 229= 2, 2, 2, 17, 1, 2) ; for, by means of

this Saman, the Devas had turned the Asuras from the Ukthas.

(Which of both these opinions is preferable, cannot be settled.) He is

at liberty" to lead (the Ukthas) by means of the FramaTkh^thiya or the

Sdltamasva.*"

50.{The Sastras of the Three Minor Hotri-yriests at the Evening Libation

of the Ukihya Sacrifice.)

The Asuras entered the Uktha (^astra) of the MaitreLvaruna. Indra

said, " Who will join me, that we both might turn these Asuras out

from here (the ^astra of the Maitravaruna) ? " " I," said Varuna. Thence

the Maitravaruna repeats a hymn for Indra-Varuna ^^ at the evening liba-

tion. Indra and Varuna then turned them out from it (the oastra of the'

Maitravaruna).

[254} The Asuras having been turned out from this place, entered the-

Sastra of the Brahman^chhamsi. Indra said, " Who will join me, that

we both might turn the Asuras out from this place?" Brihaspati

answered, " 1 (will join you)." Thence the Brahmanachhaihsi repeats at

17 B&j. reads upottisth^nn, but my MSS. have all upotti^thanu, u being an en-

cilitio.

18 This Sfiman consists of the three verses, ehy « .ju hravdni yatixi kxKtcJia te andna hi te ptirtain (Samaveda Samh. 2, 55-57). This Saman is regarded as the leader of

the whole Ukthya ceremony, that is to say, as the principal Sfimao. Thence the two-

other SAmans, which follow it at this ceremony, the Sduiharam '{vdyam u ivdm, Simh»2, 58-59), 5 and the iVnrmad/iasam (adM hindra givvana 2, 60-62), are called in the Sama^

prayogas the second and third Sdkamaivam.*• At the Ukthya ceremonies which were performed in the Dekkhan, more than tea-

years ago, only the S^kamasvam Saman was used.

" This meaning is conveyed by the particle aha, which has here about the saai©

neuae as athavd, as Sdy. justly remarks.** TWa i» IndrorVarund yiivam (7, 82).

172

tlie evening libation an Aindra-B&rhaspatya hymn"*. Indra and Bphaspati

turned the Aeuras out from it.

The Asuras, after having been turned out from it, entered the Bastra

of the Achhavaka. Indra said, "Who will join me, that we both might

turn out the Asuraa from here ? " Visnu answered, " I (will join you.)"

Thence the Achhav&ka repeats at the evening libation an Aindra-

Vaisnava hymn." Indra and Visnu turned the Asuras out from this

place.

The deities who are (successively) praised along with Indra, form (each)

a pair with (him). A pair is a couple, consisting of a male and female.

From this pair such a couple is produced for production. He who has

such a knowledge, is blessed with children and cattle.

The Rituyajas of both the Potar and Nesfear amount to four.** The

(Yajyg.s to be recited by them along with the other Hotars) are six verses.

This is a Virat which contains the number ten. Thus they complete the

sacrifice with a Virat, which contains the number ten (three times ten).

" This is ud apruto na vayo (10, 68).

** This is sam vdm karmand (6, 69).

>* The Potar has to repeat the second and eighth, the Nestar the third and ninth

Hitoy&ja, see page 135-36. At each of the three Sastras of the tJkthya, each of these

two priests has also to recite a Ydjyfi,. This makes six. If they are added to the

four Rituyftjas, then the number ten is obtained, which represent^ the Virfit.

C265] FOURTH BOOK.

FIRST CHAPTER.

{On the SolaH and Atirdtra Sacrifices.)

1.

{On the "Nature of the Solasi, and the Origin of its Name. On the Anu^tuhh

Nature of the SolaH ^astra.)

The gods prepared for Indra, by means (of the Soma ceremony) of the

first day' , the thunderbolt ; by means (of the Soma ceremony) of the second

day, they cooled it (after having forged it, to increase its sharpness) ; by

means (of the Soma ceremony) of the third day, they presented it (to him)

;

by means (of the Soma ceremony) of the fourth day, he struct with it

(his enemies).

Thence the Hotar repeats on the fourtb day the Solasf Sastra.

The Sola^l is the thunderbolt. [256] By reciting the Solaj^i on the fourth

day, he strikes a blow at the enemy' (and) adversary (of the sacrificer),

in order to put down any one who is to be put down by him (the

sacrificer).

The So]a^i is the thunderbolt ; the Sastras (Ukthas) are cattle. He

repeats it as a cover over the ^astras (of the evening libation). By

doing so he surrounds cattle with a weapon (in the form of) the Sola^i

(and tames them). Therefore cattle return to men if threatened round

about with the weapon (in the form) of the Sojaj^i.

^ The first, second day, &c. refer to the so-called Sal-aha or six days' sacrifice,

about which see the 8rd chapter of this Panchikft.

' The Solas! sacrifice is almost identical with the TJkthya. The SSmans and

Sastras at all three libations are the same. The only distinctive features are the use of

the SolaSt graha, the chanting of the Gaurivitam or Nanadam SSman, andthe recital of the

Solasi s'astra, after the UkthSni (the S&mans of the evening libation) have been

chanted, and their respective Sastras recited. The Solasi Sastra is of a peculiar

composition. It is here minutely described, and also in the Asv. Sr. S. 6, 2. The

number sixteen prevails in the arrangement of this Sastra, which is itself the six-

teenth on the day on which it is repeated. Thence the name. " The substantive to be

supplied is, kratii. The whole term means, the sacrificial performance which contains

the number sixteen." The Anustubh metre consisting of twice sixteen syllables, the

whole Sastra has the Anustubh character. It commences with six verses in the

Anustubh metre, called by Asv. though improperly, Stotriya and Anurfipa (for the

Stotriya verse of the S'astra is always chanted by the S&ma singers, but this is not the

case with the verse in question). These are : amvi soma indra te (1, 84, 1-6).

174

Thence a horse, or a man, or a cow, or an elephant, after having been

(ouce) tamed, return by themselves (to their owner), if they are only

commanded (by the owner) with the voice (to return).

He who sees the weapon (in the form of) the Sola^i (Sastra), is sub-

dued by means of this weapon only. For voice is a weapon, and the

Solasli is voice (being recited by means of the voice).

About this they ask, Whence comes the name " Sola^l " (sixteen) ?

(The answer is) There are sixteen Stotras, and sixteen Sastras. The Hotar

stops after (having repeated the first) sixteen syllables (of the Anustubh

verse required for the Soja^i Sastra), and pronounces the word om after

(having repeated the latter) sixteen syllables (of the Anustubh). He puts

in it (the hymn required at the Solas! Sastra) a Nivid of sixteen padaa

(small sentences). This is the reason that it is called Sojat^i. But two

syllables are in excess (for in the second-half there are eighteen, instead

of sixteen) in the Anustubh, [257] which forms a component part of the

So]asi Sastra. For Speech (represented by the Anustubh) has (as a

female deity) two breasts; these are truth and untruth. Truth protects

him who has such a knowledge, and untruth does no harm to such one.

2.

{On the Way of Repeating the Solasi Sastra. On the Application of

the Gaurivlti or Ndnada Saman.)

He who desires beauty and the acquirement of sacred knowledge ought

to use the Gaurivitam ^ as (the proper) Saman at the Solas^i (ceremony).

For the Gaurivitam is beauty and acquirement of sacred knowledge. Hewho having such a knowledge uses the Gaurivitam as (the proper Samanat the Solaf^i ceremony) becomes beautiful and acquires sacred know-

ledge.

They say, the Ndnadam ^ ought to be used as (the proper) Saman at

the Sojasii (ceremony). Indra lifted his thunderbolt to strike Vritra ; he

struck him with it, and, hitting him with it, killed him. He, after having

been struck down, made a fearful noise {vyanadat). Thence the Nanada

Saman took its origin, and therefore it is called so (from nad to scream).

This Saman is free from enemies ; for it kills enemies. He who having

such a knowledge uses the Nanada Saman at the Solatii (ceremony)

gets rid of his enemies, (and) kills them.

If they use the Nanadam (Saman), the several padas of verses in

two metres at the Sola^i Sastra are not to be taken out of their natural

3 This is Indra ;u§asva pra vahd (S&in. Samh. 2, 802- 304). These verses are notto be found in the Rigveda SamhitA, but in as'v. 6r. 8. 6, 2.

* This in praty amdi pipisJiaio (3ftm. Samh. 2, 6, 3, 2, 1, 4).

175

connection to [258] join one pada of the one metre to one of the other *

{arnhfita). For the Saraa singers do the same, using verses which are not

joined in the vihrita way for singing the Nanada Saman.

If they use the Gaurivitam, several padas of verses in two metres

used at the Solas^i are to be taken out of their natural connection, to join

one pada of the one metre to one of the other (vihrita). For the S&masingers do the same with the verses which they use for singing. ^

3.

The Way in which the Padaa of Two Different Metres are Mixsd in the

Solasi Sastra ia Shown.)

Then (when they use the Gauriviti Saman) the Hotar changes the

natural position of the several padas of two different metres, and mixes

them {vyati§ajati). He mixes thus Gayatrts and Patiktis, d tvd vahantu

(1, 16, 1-3), and wpa su 'srinuhi{\, 82, 1-3-4). ^ Man has the nature of the

Gayatri, [259] and cattle that of the Pafikti. CBy thus mixing together

Gayatri and Pafikti verses) the Hotar mixes man among cattle, and gives

him a firm footing among them (in order to become possessed of them).

As regards the Gayatri and Paikti, they both form two Anustubhs

(for they contain as many padas, viz., eight, as both Gayatri and Pafiktt

taken together). By this means, the sacrificer becomes neither separated

from the nature of Speech which exists in form of the Anustubh, nor

from the nature of a weapon (Speech being regarded as such a one).

He mixes verses in the Usnih and Brihati metres, yad indra pr'ita'

ndjye [S, 12, 25-27) and ayam te astu haryata [S, 4:4:, 1-3). Man has the

nature of Usnih, and cattle that of Bfihati. (By thus mixing together

Usnih and Brihatt verses) he mixes man among cattle, and gives him a

firm footing among them.

• AH the words from ''the several padas" to "other" are only a translation of the

term avihrita, in order to make it better understood.

• The reason of this is, that the recitations of the Hotri-priest must correspond

with the performances of the Sdma singers.

' Sfiy. shows the way in which the metres are mixed in the two verses :

(GAyatri) imd dhdnd ghritasnuvo hariihopa vak^ataKindram siikhatame ivathe (I, 16, 2).

(Pankti) susarhdrisam tvd vayam maghavan vandi^imahi.

pro niinam purtravandhurah stiito ydhi visdii ami yoj&nvindru to hart.

The G&yatri has three, the Pankti five feet (padas), each consisting of eight sylla-

bles. The two padas which the Pankti has in excess over the Gayatri, follow at the endwithout any corresponding Gayatri pada. After the second pada of the Pankti, there is

the praiiuva made {i.e., the syllable om is pronounced), and, likewise, after the fifth. The twoverses, just mentioned, are now mixed as follows : imd dhdnd ghyitasnuvali susaihdrisam

tvd vayam harl ihopa v<ik?ato maghavan vandisfimahom indram sukhatame rathe pra

nunaih pHrnavaHdhurah stuto ydhi visan anu yvjd**vindra to karom.

176

^ As regards the Usaih and Bfihati, they both form two Anustubhs*

By this means the sacrificer becomes neither separated, &c.

He mixes a Dvipad (verse of two padas only) and a Tristubli, d

dhUr^v asmdi (7, 3i, 4), and hrahman vira {1 , 29, 2). Man is dvipddin

i.e., has two feet, and strength is Tristubh. (By thus mixing a Dvipad

and Trifefcubh), he mixes man with Strength (provides him with it) and

makes him a footing in it. That is the reason that man, as having pre-

pared for him a footing in Strength, is the strongest of all animals. The

Dvipad V erse consisting of twenty syllables, and the Trisj.abh (of forty-

four), make two Anustubhs (sixty-four syllables). By this means, the

sacrificer becomes neither separated, &c.

He mixes Dvipadas and Jagatis, viz., esa hrahmdrya hitvyam (A^v.

dr. S. 6, 2) « and pra te make [260] 10, 96, 1-3). (Man is Dvipad, and

animals have the nature of the Jagati. (By thus mixing Dvipad and Jagati

verses) he mixes man among cattle, and makes him a footing among them.

That is the reason that man, having obtained a footing among cattle, eats

(them) ^ and rules over them, for they are at his disposal.

As regards the Dvipad verse consisting of sixteen syllables and the

Jagati (consisting of forty-eight), they both (taken together) contain two

Anustubhs. By this means, the sacrificer, &c.

He repeats verses in metres exceeding the number of padas of the

principal metres, '" viz., trikadruhe^u mahi^o (2, 22, 1-3), and pro^oas-

ttiai puro ratham (10, 133, 1-3). The juice which was flowing from the

metres, took its course to the atichhandas. Thence such metres are called

atichhandas, {i. e., beyond the metre, what has gone beyond, is in excess).

This Solasi ^astra being formed out of all metres, he repeats

verses in the Atichhandas metre.

Thus the Hotar makes (the spiritual body of) tjie sacrificer consist

of all metres.

' Thosa verses are not to be foi ncl in the Rigveda SamhitS. I, therefore, write them

out from my copies of the Asval. Sutras :—

q^ 5j^r ^ sef?^I ^?^> mn «^t t^ ii

f^^ ^^i ^^\ ^^ i ??? m^^^ ixm'- (i

' That atti " ho eats," put here witbout any object, refers to " pasavdh,'' animals, fol-

I lows with certainty from the context. Say. supplies k^ira, milk, &c., for he abhorred the

idea that animal food should be thus explicitly allowed in a sacred text.

' Thus I have translated the term aticlihandasaii ,i.e., having excess in the metre.

The verses mentioned contain seven padas or feet, which exceeds the number of feet of all

other metres. ^

177

He who has such a knowledge prospers by means of the Solai^i

consisting of all metres.

4.

[ 261 ] (The Upasargas taken from the Mahdndmnis. The Proper

Anu^tuhhs. Consequences of Repeating the Solo-H Sastra in the Vihrita

and Avihrita loay. The Ydjyd of the Solasi Sastra.)

He makes the additions " {upasarga}, taking (certain parts) from the

Mahd.ndm.ni verses.

The first Mahanamni (verse) is this world (the earth), the second the

air, and the third that world (heaven). In this way, the Sojatii is made

to consist of all worlds.

By adding parts from the Mahanamnis (to the Solatii), the Hotar

makes the sacrificer participate in all worlds. He who has such a

knowledge, prospers by means of the Solai^i being made to consist of all

the worlds.

He repeats (now) Anustubhs of the proper form,*^ viz., pra pra vas

tri§tuhham (8, 58, 1), archata prdrchata (8, 58, 8-10), and yo vyatihr

aphdmyat (8, 58, 13-15).

[ 262 ] That the Hotar repeats Anustubhs of the proper form

(after having obtained them only in an artificial way) is just as if a man,

after having gone here and there astray, is led back to the (right) path.

He who thinks that he is possessed (of fortune) and is, as it were,

sitting in fortune's lap (gatasrir), should make his Hotar repeat the Solasii

in the avihrita way, lest he fall into distress for the injury done to the

metres (by repeating them in the vihrita way).

But if one wishes to do away with the consequences of guilt (to get

out of distress and poverty), one should make the Hotar repeat the Sojasii

in the vihrita way.

" These additions are called upasargas. They are five in number, and mentioned by

Asv. 6, 2, They are all taken from different verses of the so-called Mahanamnis, com-

mencing with f^^T qg^^^^ ni5 which make up the foupth Aranyaka of the

Aitareya Br&hm. These five upasargas make together one Anufetubh. They are : (I)

Their application is different according to the avihrita or vihrita way of repeating the

Solasi Sastra. If the Sastra is to be repeated in the former way, they are simply

repeated in the form of one verse, after the recital of the Atichhandas versea. But if

it be repeated in the vihrita way, the several upasargas are distributed among the five

latter of the six Atichhandasa verses, in order to bring the number of syllables of each

such verse to sixty-four, to obtain the two Anustubhs for each" As jet the Anust ubhs were only artificially obtained by the combination of the

padas of different other metres.

2y

173

Por (in such cases) man is, as it were, intermixed with the conse-

quences of guilt (with the papman). By thus repeating the Solasii in the

vihrita way, the Hotar takes from the sacrificer all sin and guilt. He

who has such a knowledge becomes free from ( the consequences of) guilt.

With the verse ud yad hradhnasya vistapam (8, 58, 7) he concludes.

For the celestial world is the " hradhnasya vistapam." Thus he makes

the sacrificer go to the celestial world.

As Yajya verse he repeats apdli pume^dvi harivalL (10, 96, 13). *^

By repeating this verse as Yajya (of the So|asii Sastra) he makes the

Solas^i to" consist of all libations {savanani). The term apdli, thou hast

drunk (used in this verse) signifies the.Morning Libation. Thus he makes

^be Solaili to consist of [ 263 ] the Morning Libation. The words

'(itko Idam savanam kevalam te.i.e., this libation here is entirely thy own,

-signifies the Midday Libation. Thus he makes the Sola^i to consist of

the Midday Libation. The words, mamaddhi soniam, i.e., enjoy the Soma,

signify the Ev-ening Libation, which has its characteristic the term mat?,

to -enjoy, to be -drank. Thus he makes the Solaj^i to consist of the

Evening LibatioEu Tho word vrisan, i.e., bull (contained in the last

pada), is the characteristic of the Sojas^i.

By repeating as Yajya (for the Solatii), the verse just mentioned,

the Solasi is made to consist of all Libations. Thus he makes it to

(Consist of all Libations. He who has such a knowledge prospers through

!the Solaii, which consists of all Libations.

(When t?epeating the Yajya) he prefixes to each (of the four) pada,"

vconsisting of eleven syllables, an upasarga of five syllables (taken) from

'the Mahanamnls. Thus he makes the Solasii to consist of all metres.

He who has such a, knowledge prospers by means of the Sojasi, which is

made to consist of all metres.

*» The whole of the v«rse is as follows :

—

^R% %m fi3^?c»ft^ «?iT 1^^ ^^ ^x^^m w

i.e., " Thou last drunk, O master of the two yellow horses (Indra) \ of the Soma drops

formerly pTepared for thee. This libation here is entirely thy own (thou hast not -to

share it with any other god). Enjoy, O Indra ! the honey-like Soma. O bull ! increase

thy strength by (Teceiving) all this {qoiantity of Soma) in (thy) belly.

^* These four upasar^as are :

They are thus prefixed:

These Upasargas are prefixed to the YajyS, in order to obtain two Anustubha (sixty-four

•yllaijles).

179

5.

(Atirdfra, Its origin. The three Parydyas^)

The Devas*^ took shelter with Day, the Aswas with Night. They were*

thus of equal strength, and [ 264 ] none yielded to the other. Indra

said, " Who, besides me, will enter Night to turn the Asuras out of it ?"

But he did not find any one among the Devas ready to accept (his ofier)^

(for) they were afraid of Night, on account of its darkness being (like that

of) Death. This is the reason that even now one is afraid of going at

night even to a spot which is quite close. For Night is, as it were,

Darkness, and is Death, as it were. The metres (alone) followed him.

This is the reason that Indra and the metres are the leading deities

of the Night (of the nightly festival of Atiratra). No Nivid is repeated,

nor a Puroruk, nor a Dhayya ; nor is there any other deity save Indra and

the metres who are the leading (deities). They turned them out by going

round iparydyam) with the Farydyas (the different turns of passing the

Soma cups). This is the reason that they are called parydya (from i to

go, and pari around).

By means of the first Paryaya they turned them out of the fiirst part

of the night ; by means of the middle Paryaya out of midnight, and by

means of the third Paryaya out of the latter part of the night. The

metres said to Indra, " Even we (alone) are following (thee, to turn the

Asuras) out of the Dark one {sarvard, night)." He (the sage Aitareya)

therefore called them (the metres) apisarvamni, for they had Indra, who

was afraid of the darkness of night (as) of death, safely carried beyond it

That is the reason that they are called apisarvadtj-i^

{The Sastras of Atiratra at the Three Farydyas. SandJii Sioira.)

The^Hotar commences (the recitations at Atiratra) with an Anustubb

Terse containing the term andhas, i.e., darkness, viz., pdntdm d vo andhasa^

(8,81,1.) [ 265 ] For night belongs to Anustubh ; it has the nature

of night.

As appropriate Yajya verse (at the end of each turn of the three-

Paryayas) '^ Tristubhs containing the terms

—

andhas, darkness, pd to, drink,

'' The same story with some trifling deviations in the wordiug only is recorded in.

the Gopatha Brahmanam of the Atharvaveda, 10, 1.

16 There are four turns of the Soma cups passing the round in each Paryiya, or parir

of the night. At the end of each, a Yajya is repeated, and the juice then sacrificed. There-

is at each turn (there are on the whole twelve) a Sastra repeated, to which a Tajya be-

longs. The latter contains always the terms indicated. See, for instance, the four Y4jyas.used at the first Paryaya (Aav. br. S. 6,4)iad/n>aryauo bJtarato- indrUja, 2, 14, 1. (repeatedby tke Hotar). lu the second pada, there are the words, madtjanv andixah, " the inebriating

180

and mad, to be drnnk are used. What is appropriate at the sacrifice,

that is successful.

The S^ma singers repeat when chanting at the first Pary&ya twice

the first padas only of the verses (which they chant). By doing so they

take from them (the Asuras) all their horses and cows.

At the middle Paryaya, they repeat twice the middle padas. Bydoing so, they take from them (the Asuras) their carts and carriages.

At the last Paryaya, they repeat twice when chanting the last padas

(of the verses which they chant). By doing so, they take from them (the

Asuras) all things they wear on their own body, such as dresses, gold and

jewels.

He who has such a knowledge deprives his enemy of his property,

(and) turns him out of all these worlds (depriving him of every firm

footing).

[ 266 ] They ask, How are the Pavamana Stotras " provided for the

night, whereas such Stotras refer only to the day, but not to the night ?

In what way are they both made to consist of the same parts (to have the

same number of Stotras and Sastras) ?

The answer is, (They are provided for) by the following verses,

which form part of the Stotras as well of the Sastras (at the Atiratra) :

indrdya madvane sutam (8, 81, 19. Samaveda Samh. 2, 72), idam i'sao

sutam andhalj. (S, 2, 1, Sam. S. 2, 84), idam hyanvojasd sutam (3, 51, 10.

Sam, S. 2, 87). In this way, the night becomes also provided with

Pavamdnas (for the verses mentioned contain the term suta^ i.e., squeezed,

referring to the squeezing of the Soma juice, which term is proper to the

Pavamana Stotra) ; in this way, both (day and night) are provided with

Pavamanas, and made to consist of the same (number of) parts.

They ask. As there are fifteen Stotras for the day only, but not for

darkness" (symbolical name of the Soma juice). The Yajya of the Maitr&varuna is, asya

made puruvarpdrhsi 6, 44, 14). It contains the term made, " to get drunk," and pa, •' to

drink," in the last pada. The YSjya of the Brahmanachhamsi is dpsu dhutasya hurivah

piba (10, 104, 2). This verse contains both the terms pf?, " to drink " (in piba of the first

pada), and mad, " to be drunk " (in the last pada). The YajyS of the Achhavaka is, indra

piba tubhijam (6, 40, 1). It contains both the terms, pd, and mad. The Y&jya of the Hotar

in the second Paryaya is, apdyyasydndhaso maddya (2, 19, 1) ; it contains all three terms,

*' darkness, to drink, and to be drunk."

17 This question refers to the Stotras to be chanted for the purification of the Soma

juice, which are, at the morning libation, the Bahis-pavam&na, at midday, the Pavamana,

and in the evening, the Arbhava-pavaraana. At night, there being no squeezing of the Soma

juice, there are, properly speaking, no Pavamana Stotras required. But to make the per-

formance of day and night alike, the Pavamana Stotras for day and night are to be indi-

cated in one way or other in the Stotras chanted at night. This is here shown.

181

the night, how are there fifteen Stotras for both (for day as well as for

night) ? In what way are they made to consist of the same (number of)

parts ?

The answer is, The Apisarvaras '^ form twelve Stotras. ^Besides)

they chant, according to the Rathantara tune, the Sandhi " Stotra which

contains [ 267 ] (three sets of) verses addressed lo three deities. In this

way, night comprises (also) fifteen Stotras. Thus both (day and night)

comprise each fifteen Stotras. Thus both are made to consist of the same

(number of) parts.

The number of verses for making the Stotras is limited, but the

number of recitations which follow the Stotras) is unlimited. The past

is, as it were, limited, defined ; the future is, as it were, unlimited (not

defined). In order to secure the future (wealth, &c.,) the Hotar repeats

more verses (than the Sama singers chant). What goes beyond the Stotra

is offspring, what goes beyond one's self (represented by the Stotra),

is cattle. By repeating, when making his recitation, more verses (than

the Sama singers chant) the Hotar acquires all that he (the sacrificer)

has beyond his own self on this earth (i.e., all his cattle, children, fortune,

&c.)

18 See 4, 5. They are the metres used for feastras and Stotras during the night of

Atir£itra.

19 This Stotra which is chanted after the latter part of the night is over, when the

dawn is commencing (thence it is called say'ndhi, i.e., the joining of night and day), consists

of six verses in the Brihati metre, with the exception of the two last which are kakubha

(a variety of the Brihati). They are put together in the SSmav. Samh. 2, 99-104. The

two first of them, ena vo dgnim (2, 99-100) are addressed to Agni, the third and fourth,

pratyM adarsij dyatyti (101-102) to U^ds, and the fifth and sixth, imd u vdm divistaya (103-104)

to the As'vins. The Stoma required for singing it, is the trivrit parivarttim (see page 237).

Two verses are made three by means of the repetition of the latter padas. This Saman is

chanted just like the verses of the Rathantaram, which are in the same metre. It follows

throughout the musical arrangement of the Rathantaram. The musical accents, the cres-

cendos, and decrescendos, the stobhas, i. e., musical flourishes, and the finales {nidhana)

are the same. Both are for the purpose of chanting equally divided into five parts, vis,,

Prast&va, Udgitha, PratihSra, Upadrava, and Nidhana (see page 198). For instance, the

Prastftva or prelude commences in both in the low tone, and rises only at the last syl-

lable (at mo in the nonumo of the Rathantaram, and at the so in the namaso of the first

Sandhi Stotra) ; at the end of the Prastava of both there is the Stobha, i.e., flourish va.

At the end of the Upadrava both have the Stobhas vd hd uvd. The finale is in both through-

out as, in the rising tone.

—

(Sama prayoga and Oral information.)

182

[ 268 } SECOND CHAPTER.

{The Asvina Sastra. The Beginning Day of the Gavdm Ayanam.

The Use of the Eathantara and Brihat Sdmans and their kindreds.

The Mahdvrata Day of the Sattra.) '

1 The Asvin Sastra is one of the longest recitations by the Hotar. It is only a

modification of the Prataranuvaka, Its principal parts are the same as those of the

Prataranuvaka, the Agneyakratu, U^asya kratu and Asvina kratu (see page 111), i.e.,

three series of hymns and verses in seven kinds of metre, addressed to Agni, Usas, and

the Asvins, which deities rule at the end of the night, and at the verj' commencement of

the day. In addition to these three kratus of the Pr&taranuvaka, in the As'vina Sastra,

there are verses addressed to other deities, chiefly the sun, repeated. Before commenc-

ing to repeat it, the Hotar {not the Adhvaryu) must sacrifice thrice a little melted butter,

and eat the rest of it. These three oblations are given to Agni, Us^s, and the two

Asvins. Each is accompanied with a Yajus-like mantra. That one addressed to Agni is :

«lfjTC34t HT'lWm ^'^^T ^m^vH aJlr^l?^ ^^ mfl^g a?^ sE^T^T I' Agm is driving

with the GSyatri metre (this metre being his carriage), might I reach him ; I hold him ;

may this (melted butter) help me to him ; Svahfi to him." The mantras repeated for

the Ajya offerings to Usas and the Asvins differ very little.

3^r «if3^j0 55^^51 ^^«T gim^t ?[m?^H5^ 5i^§ mTj^ m^ mi^ i irf^qT^^^

Sim^a ^'^,^1 cIT^Wf giSI'^H^ cITVZjt Hm^ giW?t ^157. (AsV. Sr. S. 6, 5.) After

having eaten the rest of the melted butter, he touches water tmly, but does not rinse

his mouth in the usual way (by dchurnana). He then sits down behind his Dhisnya

(fire-place) in a peculiar posture, representing an eagle who is just about flying up.

He draws up his two legs, puts both his knees close to each other, and touches the

earth with his toes. I saw a priest, who had once repeated the As'vin Sastra (there are

scarcely more than half a dozen Brahmans living all over India who actually have

repeated it), make the posture with great facility, but I found it difficult to imitate it

well.

The whole Asvina Sastra comprises a thousand Brihati verses> The actual num-

ber of verses is, however, larger. All verses in whatever metre they are, are reduced

to Brihatis by counting their aggregate number of syllables and dividing them by 36

(of so many syllables consists the Brihati). The full account is cast up in th©

Eausitaki Brahmanam, 18, 3.

The first verse of the Sastra is mentioned in the text. It is to be repeated thrice

and to be joined, without stopping, to the first verse of the Gayatri part of the Agneya,

kratu (((^Z|T^^ 'TTTsigT^^'n?^ Asv. s'r. 8. 6, 5). After the opening verse wbich

stands by itself altogether, just as the opening verse in the prataranuvaka, the three

hrdtus or liturgies of the Prataranuvfika (agneya, usasya, and asvani) are repeated.

These form the body of the Asvin s'astra. Each kratu is preceded by the Stotriya

Pragatha, i.e., that couple of verses of the Sandhi Stotra (see page 266) which refers ta

that deity, to which the respective kratu is devoted. So the agneya kratti, i.e., the series

of hymns and verses, addressed to Agni, in seven different kinds of metre, is preceded

by the first couple of verses of the Sandhi Stotra, which are, end vo agnim namasd (Sam.

Samh. 2, 99-100) ; the u.^asya kratu is preceded by praty u adarsy dyati (Sam. Samh. 2, 101,

102), the deity being Usfis, and the as vina-kratu hy ima u vam divi^taya (Sftm. Samh, 2,^

103-104) being addressed to the two Asvins. Each couple of these verses is to be made a

183

[ 269 1 7.

{The Marriage of Prajdpati's Daughter, Surya. The A'svina Sastra

uas the Bridal Gift. In What Way the Hotar has to Repeat it. Its Begin-

ning Verse.)

Prajapati gave his daughter, SCirya Savitri, ' in[270] marriage to the

king Soma. All the gods came as paranymphs. Prajapati formed, accord-

ing to the model of a vahatu, i.e., things (such as turmeric, powder, &c.,

to be carried before the paranymphs), this thousand (of verses), which is

called the Ativina (Sastra). What falls short of (arvdk) one thousand

verses, is no more the Atlvin's. This is the reason that the Hotar ought

to repeat only a thousand verses, or he might repeat more. He ought to

eat ghee before he commences repeating. Just as in this world a cart or

a carriage goes well if smeared (with oil), thus his repeating proceeds well

if he be smeared (with ghee, by eating it.) Having taken the posture

of an eagle when starting up, the Hotar should recite (when commencing)

the call somsdvom {i.e., he should commence repeating the Asivina Sastra).

The gods could not agree as to whom this (thousand verses) should

belong, each saying, " Let it be mine." Not being able to agree (to whomit should belong), they said, " Let us run a race for it. He of us whowill be the winner shall have it." They made the sun which is above

Agni, the house-father (above the Garhapatya fire '), the goal. That is

the reason that the Ai^vina iSastra commences with a verse addressed to

Agni, viz., agnir hotd grihapatiJ} (6, 15, 13).

triplet, by repeating the last pada several times, just as the Sdina singers do.

(A3V. 6, 5).

The Hotar must repeat less than a thousand verses before sunrise : ^^^rW77^r^^ :

After sunrise, he repeats the verses addressed to Sfirya, -which all are mentioned in the

Aitareya Br^hmanam, as well as all other remaining verses of the Aavina Sastra. Thewhole order of the several parts of this Sastra is more clearay stated in the Kusitaki

BrShm. (18, 2), than in the Aitareya, The verses addressed to Indra follow after the

SQrya verses (4, 10). At the end of the Sastra, there are two PuronuvSkyfis and twoYajyas, for there are two Aavius.

The Asvina Sastra is, as one may see from its constituent parts, a PrStaranuvaka,

or early morning prayer, including the worship of the rising sun, and a fe'astra accom-

panying a Soma libation. It follows the Sandhi Stotra at the end of the Atirdtra, and is

regarded as the Sastra belonging to this Stotra. To the fact of its containing far

more verses than the Sandhi Stotra, the term atisamsati, i.e., " he repeats more verses"

(used in 4, 6) refers.

2 This is the model marriage. It is described in the well-known marriage hymnaatyenottabhitd (10, 85).

' That is to say, they started when running the race from th« Girhapatya fire, and

ran up as far as the sun, which was the goal {kasthd).

184

According to the opinion of some (theologians), the Hotar should (in-

stead of this verse) commence (the recitation of the Asvina ^astra) with

agnim manye pitaram {10, 7 , i^) ; for they say, he reaches the goal by

means of the first verse through, the words (contained in its fourth pada)

:

divi sukram yajatam suryasya, i.e., the splendour of the sun in heaven

which deserves worship. But this opinion is not to [271] be attended to.

(If one should observe a Hotar commencing the Arfvina ^astra with the

verse agnim manaye) one should say to him, ** If (a Sastra) has been com-

menced with repeatedly mentioniag agni'* fire, the Hotar will Cultimately

fall into the fire (be burnt by it)." Thus it always happens. Thence the

Hotar ought to commence with the verse : agnir hold grihapatih. This

verse contains in the terms grihapati, house-fat]ier, and janima^ generations,

the propitiation (of the word agni, fire, with which it commences, and is

therefore not dangerous) for attaining to the full age.

He who has such a knowledge attains to his full age (of one hundred

years).

8.

{The Race Run by the Gods for Obtaining the Asviiia Sastra as a Vrize.)

Among (all) these deities who were running the race, Agni

was with his mouth (the flames) in advance (of all others) after they had

started. The Asivins (closely) followed him, and said to him, " Let us both

be winners of this race." Agni consented, under the condition that he

should also have a share in it (the Aj^vina Sastra). They consented, and

made room also for him in this (A^vina Sastra). This is the reason that

there is in the Aivina Sastra a series of verses addressed to Agni.

The Ai^vins (closely) followed Usas. They said to her, "Go aside,

that we both may be winners of the race." She consented, under the

condition that they should give her also a share in it (the Asvina Sastra).

They consented, and made room also for [ 272 ] her in it. This is the

reason that in the Asivina Sastra a series of verses is addressed to Usas.

The Anlvins (closely) followed Indra. They said to him, "Maghavan,

we both wish to be winners of this race." They did not dare to say to

him, "Go aside." He consented, under the condition that he should

also obtain a share in it (the As^vina Sastra). They consented, and

made room also for him. This is the reason that in the Aiivina Sastra

there is a series of verses addressed to Indra.

Thus the Arfvins were winners of the race, and obtained (the prize).

This is the reason that it (the prize) is called Asivinam {i. e., the Ativina

' The verse in question contains four times the word agni. This is regarded as

inauspicious. The deity should not be always mentioned with its very name, but with

its epithets.

185

^astra). Ho who has such a knowledge obtains what he may wish

for.

They ask, Why is this (Sastra) called Ai^vinam, notwithstanding

there being in it verses addressed to Agni, Usas, and Indra ? ^The an-

swer is) the Ativins were the winners of this race, they obtained it (the

prize). This is the reason that it is called the A^vina Sastra. He who

has such a knowledge obtains what he may wish for.

8*

{What Animals were Yoked to the Carriages of the Gods when they were

Running the Race for the Asvina Sastra. The Verses Addressed to Silrya

in this Sastra.)

Agni ran the race, with a carriage drawn by mules. When driving

them he burnt their wombs ; thence they do not conceive.

Usas ran the race with cows of a reddish colour, thence it comes

that after the arrival of Usas (Dawn), there is a reddish colour shining as

it were (spread over the eastern direction) which is the characteristic of

UsSs.

[ 273 ] Indra ran the race with a carriage drawn by horses. Thence

a very noisy spectacle (represented by the noise made by horses which

draw a carriage) is the characteristic of the royal caste, which is Indra's.

The AsSvins were the winners of the race with a carriage drawn by

donkeys ; they obtained (the prize). Thence (on account of the excessive

efforts to arrive at the goal) the donkey lost its (original) velocity, became

devoid of milk, and the slowest among all animals used for drawing

carriages. The Anivins, however, did not deprive the sperm of the ass of

its (primitive) vigour. This is the reason that the male ass (vdji) has

two kinds of sperm (to produce mules from a mare, and asses from a

female ass).

Regarding this (the different parts which make up the Asvina

Sastra), they say, ** The Hotar ought to repeat, just as he does for Agni,

Usas, and the A^vins also, verses in all seven metres for Surya. There

are seven worlds of the gods. (By doing so) he prospers in all (seven)

worlds."

This opinion ought not to be attended to. He ought to repeat (for

Sllrya) verses in three metres only. For there are three worlds which are

three-fold. (If the Hotar repeats for Sflrya verses in three metres only,

this is done) for obtaining possession of these worlds.

Regarding this (the order in which the verses addressed to Sfirya

are to be repeated), they say, " The Hotar ought to commence (his recitation

24

186

of the Stirya verses) with ud u tyam jdtavedasam {1, 50, in the Gayatrt

metre)." But this opinion is not to be attended to. (To commence with

this verse) is just as to miss the goal when running. He ought to commence

with suryo no divas yatu (10, 158, 1, in the Gayatri metre). (If he do so)

he is just as one who reaches the goal when running. He repeats : ud u

tyam as the second hymn.

[274] The Tristubh hymn is, chitram devdndm ud dgad (1, 115).

For that one (the sun) rises as the chitram devdndm, i.e., as the mani-

festation of the gods. Thence he repeats it.

The hymn is, namo mitrasya varumsya (10, 37). In this (hymn)

there is a pada (the fourth of the first verse, surydya samsata) which

contains a blessing (dsth). By means of it, tbe Hotar imparts a blessiDg

to himself, as well as to the sacrificer.

10.

{The Verses which Follow those Addressed to Surya in the Asvina Sastra

Must Bear some Relation to SiHrya and the Brihati Metre. The Pragdthas

to Indra. The Text of the Rathantara Sdvian. The Pragdtha to Mitrd-

varuna. The Two Verses to Heaven and Earth. The Dvipadd for

Nirriti.)

Regarding this (the recitations for Surya), they say, Siirya is not to

be passed over in the recitation ; nor is the Brihati metre (of the Ai^vina

iSastra) to be passed over. Should the Hotar pass over Surya, he would

fall beyond (the sphere of) Brahma splendour (and consequently lose it).

Should lie pass over the Brihati, he would fall beyond the (sphere of - the)

vital airs (and consequently die).

He repeats the Pragatha, addressed to Indra, viz., indra kratum na

(7, 32, 26), i.e., "Carry, Indra! our (sacrificial) performance through,

just as a father does to his sons (by assisting themj. Teach us, thou

who art invoked by many, that we may, in this turn (of the night) reach

alive the (sphere of) light."^ The word " light " ijyotis) in this verse, is

[275] that one (the sun). In this way, he does not pass over the sun.

By repeating a Barhata Pragatha he does not pass over the Brihati.

By repeating the principal text of the Rathantara Saman (which is in the

Brihati metre, viz., ahhi tvd sitra, 7, 32, 22-23), according to whose tune

* This verse evidently refers to the Atiratra feast, for which occasion it was in all

likelihood composed by Vasistha. Siy., in his commentary on this passage in the Ait. Br.

takes the same view of it. It forms part of the Asvina fcastra which is repeated at the

endof the night. Kratu means the Atirsitra feast ; for AtirStra is actually called a kratu ;

yavmn is the last watch of the night. That Atiratra was well-known to the great Jlisis,

we may learn from the well-known " praise of the frogs "(7, 103), which is by no means

one ot the latest hymns, as some scholars have supposed.

187

the Sflma singers chant th& Sandhi Stotra for the A^vina Saatra, he does

not overpraise the Brihati. This is done in order to have provided (for the'

Sandhi Stotra) its principal text (lit., its wotrib). In the words of the

Rathantara Saman, isdndm asya jagatali soardrisamy i.e., the ruler of this

world who sees the sky, there is an allusion made to SGrya by " svardfisam,"

i.e., who sees the sky. By repeating it, he does not pass the sun. Nor

does he by its (the Rathantaram) being a Barhata Pragatha pass over

the Bfihati.

He repeats a Maitravaruna Pragatha, viz., hahavah sAraclidk-^ase

(7, 66, 10). For Mitra is the day, and Varuna the night. He whoperforms the Atiratra, commences (his sacrifice) with both day and night.

By repeating a Maitravaruna Pragatha, the Hotar places the sacrificer in

day and night. By the words siXraehaksase he does not overpraise Siirya.

The verse being a Brihati Pragatha, he does not pass over the Bj-ihati.

He repeats two verses addressed to Heaven and Earth, viz., malii

dyduh prithivi (1, 22, 13), and te hi dydad prithivi visvas amhhuva (1, 160, 1).

Heaven and Earth are two places for a firm footing ; Earth being the firm

footing here, and Heaven there (in the other world). By thus repeating

two verses [27B] addressed to Heaven and Earth, he puts the sacrificer in

two places on a firm footing. By the words, devo devi dharma/^d silryaljk

suehiT} (in the last pada of 1, 160, 1), i.e., " the divine brilliant Sfirya

passes regularly between the two goddesses (i.e.. Heaven and Earth)," he

does not pass over Silrya. One of these verses being in the Gayatri, the

other in the Jagati, metre, which make two Brihatis,* he does not pass

over the Brihati.

He repeats the Dvipada verse : visvasya devi mriahayasya (not to be-

found in the Samhita, but in the Brahmanam), i.e., may she who is the

ruler of all that is born and moves (mrichaya) not be angry (with us), nor

visit us (with destruction). They (the theologians) have called the Asvina-

Sastra a funeral pile of wood (chitaidhd). For, when the Hotar is about

to conclude (this Sastra), Nirriti (the goddess of destruction) is lurking,

with her cords, thinking to cast them round (the Hotar). (To' prevent

this) Brihaspati saw this Dvipada verse. By its words, " may she not be

angry (with us), nor visit us (with destruction)," he wrested from Nirriti'&

hands her cords and put them down. Thus the Hotar wrests also from

the hands of Nirriti her cords, and puts them down when repeating this

Dvipada verse, by which means he comes off in safety. (He does so) for

' The Brihati contains thirty-six syllables, the Gflyatrt twenty-four, and the Ja^atiT

forty-eight. Two Brihatis make seventy-two, and one Gayatri and Jagati make togethec-

seventy-two syllables.

188

attaining to his full age. He who has such a knowledge attains to his

full age. By the words, mrichayasya janmandf}, i.e., " what is born and

moves," he does not pass over the sun in his recitation, for that one

(the sun) moves (marchayati) as it were.

As regards the Dvipada verse, it is the metre corresponding to man

(on account of his two padas, i.e., [277] feet). Thus it comprises all

metres (for the two-legged man is using them all). In this way, the

Hotar does not (by repeating the Dvipadaj pass over the Brihati.

11.

{The Co7icluding Verses of the A'svin ^astra. The Two Ydjyds of

it. In What Metre They Ought To Be.)

The Hotar concludes with a verse addressed to Brahmanaspati.

For Brahma is Brihaspati. By repeating such a verse he puts the

sacrificer in the Brahma. He who wishes for children and cattle

should conclude with, evd pitre visvdderdya (4, 50, 6). For, on account

of its containing the words, " Bj-ihaspati, might we be blessed with

children and strong men, might we become owners of riches," that manbecomes blessed with children, cattle and riches, and strong men, at

whose sacrifice there is a Hotar, knowing that he must conclude with

this verse (in order to obtain this object wished for).

He who wishes for beauty and acquirement of sacred knowledge

ought to conclude with, hrihaspate atiyad ( 2, 23, 15 ). Here the

word ati, i. e., beyond, means that he acquires more of sacred

knowledge than other men do. The term, dyumat ( in the second

pada ), means " acquirement of sacred knowledge," and vihhdti means,

that the sacred knowledge shines everywhere, as it were. The term

didayat (in the third pada) means, that the sacred knowledge has been

shining forth ( in the Brahmans ). The term, chitra (in the fourth pada),

means that the sacred knowledge is, as it were, apparent {chitram).

He, at whose sacrifice there is a Hotar knowing that he must

conclude with this verse, becomes endowed with sacred knowledge and

famous for sanctity. Thence a Hotar who has such a knowledge ought

to conclude with this Brahmanaspati verse. [278] By repeating it, he does

not pass over the sun. The Trishtubh, "^ when repeated thrice, comprises

all metres. In this way, he does not pass over the Brihati (by repeating

this Tristubh).

He ought to pronounce the formula, Vau^at, along with a verse

* The verse brihaspate ati is in the Tristubh metre. Ou account of its being the

last verse of the iS'hastra, it is to b« repeated thrice.

189

in the G&yatri, and one in the Tristubh metre. G&yatrl is the Brahma,

and Trigtubh is strength. By doing so, he joins strength to the

Brahma.

He, at whose sacrifice there is a Hotar knowing that he (in order

to obtain the objects mentioned) must pronounce the formula, Vau^at, '

with a verse in the Gayatri, and one in the Tristubh metre, becomes

endowed with sacred knowledge and strength, and famous for sanctity.

(The Tristubh verse is) asvind vdyund yuvam (3, 58, 7) ; (the Gayatri

is) uhhd pihatam (1, 46, 15).

(There is another way of pronpuncing the formula Vau,^at)

He ought to pronounce the formula Vau^at along with a verse

in the Gayatri, and one in the Virat metre. For Gayatri is Brahma,

and Virat is food. By doing so, he joins food to the Brahma.

He, at whose sacrifice there is a Hotar knowing that he must

pronounce the formula Vau^at along with a verse in the Gayatri, and

one in the Virat metre, becomes endowed with sacred knowledge, and

famous for sanctity and eats Brahma food ( i.e., pure food ). Therefore,

one who has such a knowledge ought to pronounce the formula Vau§at

along with a verse in the Gayatri, and one in the Tristubh metre.

They are, pra vdm andhdmsi ( 7, 68, 2, Virat ) and uhM pibatam

(1, 46, 15, Gayatri).

[2791 12.

( The Ghaturvirhsa ® Day of the Sacrificial Session, called OavdmAyanam.)

On this day^** (which follows the Atiratra ceremony) they celebrate

' That is to say, he should then make the YajySs ; for only at that occasion the

formula vaii^a^ is pronounced.

' This is the name of a day, and a Stoma, required at the Sattra or sacrificial ses-

sion, called the gavdm ayanam (see more about it, 4, 17). It lasts for a whole year of

860 days, and consists of the following parts : 1) The Atir&tra at the beginning. 2) The

Chaturvimsa or beginning day; it is called in theAitareya Br. d^'amhhaniya, in the

TSndya Br. (4,2,) prdyaytiya. 3) The periods of six days' performance (Salaha) con-

tinued during five months, so that always the four first SalaTias are Abhiplavas, and

the fifth a Pri§thya (see on these terms 4, 15-17). 4) In the sixth month, there are

three Abhiplava Salahas, and one Pristhya Salaha. 5) The Abhijit day. 6) The three

Svarasaman, days. 7) The Visuvan or central day which stands quite apart. 8) The three

Svaras4man days again. 9) The VisVajit day. 10) A Pfifthya Salaha, and three Abhi-

plavas during four months continuously. 12) In the last month (the twelfth of the

Sattra) there are three Abhiplavas, one Gostoma, one Ayustoma, and one Dasar^tra

(the ten days of the Dvadas&ha). 13) The Mah&vrata day, which properly concludes

the performance ; it corresponds to the Chaturvimsa at the beginning. 14) The con-

cluding Atiritra. See As v. St. 8. 11, 7.

^° Ahah, has, according to S&y., the technical meaning of the Soma ceremony, vrhich

is performed on every particular day of a sacrificial eession.

190

the Cliaturviiii^a (Stoma). It is the beginning day (of the year during

which the sacrificial session is to last). For by this day they begin

the year, and also the Stomas and metres, and ( the worship of ) the

deities. If they do not commence (the Sattra^ on this day, the metres

have no (proper) beginning and the (worship of the) deities is not

commenced. Thence this day is called drambhai^iya, i. e., the beginning

day. On account of the Chaturvimf^a (twenty-four-fold) Stoma being

used on it, it is (also) called Chaturvimsia. There are twenty-four half

months. (By beginning the Sattra with the Chaturvim^a Stoma, i.e.,

the chant, consisting [ 280 1 of twenty-four verses) they commence the

year as divided into half-months.

The Ukthya (performance of the Jyotistoma) takes place (on that

day;. For the ukthas (recitations) are cattle. (This is done) for

obtaining cattle.

This (Ukthya sacrifice) has fifteen Stotras and fifteen Sastras. **

(These make, if taken together, one month of thirty days.) By (perform-

ing^ this (sacrifice) they commence the year as divided into months.

This (Ukthya sacrifice) has 360 Stotriya verses^' as many as the year

has days. By (performing) this (sacrifice) they commence the year as

divided into days.

They say, " the performance of this (first) day ought to be an

Agniatoma. Agnistoma is the year. For no other sacrifice, save the

Agnis^oma, has kept (has been able to keep) this day (the performance

of this day), nor developed its several parts' {i.e., has given the power

of performing all its several rites).

Should they perform ( on the beginning day ) the Agnistoma,

then the three Pavamana Stotras'

' of the morning, midday, and evening

libations are to be put in the Astachatvarim^a Stoma {i.e., each of the

Stotriya triplets is made to consist of forty-eight verses by means of

repetition), and the other (nine) Stotras in the Chaturvimsia Stoma. Thismakes (on the whole) 360 Stotriyas, as many as there are days (in the

year). (By performing the Agnistoma in this way) they commence the

year as divided into days.

[281] The Ukthya sacrifice should, however, be performed (on the

beginning day of the Sattra, not the Agnistoma). (For) the sacrifice is

wealth in cattle, the Sattra is (also) wealth in cattle (and cattle is represent-

" See page 234.

^' Each of the fifteen Stotra triplets is made to consist of twenty-four verses byrepetition, according to the theory of the Cluxturvimsa Stoma. 24 times 15 makes 360.

'• These are, the Bahis-pavaman^, bh© Paramana, and Arbhavapftvam&nft,

191

ted by the Uktliya). If all Stotras are put in the Chaturvim^a Stoma (as

is the case when the Ukthya is performed), then this day becomes actually

throughout a Chaturviibiia (twenty-four-fold). Thence the Ukthya sacri-

fice ought to be performed (on the beginning day of the Sattra).

13.

{On the Importance of the Two Sdmans, Rathantaram and Bfihat.

They are Not to he Used at the Same Time. The Succession of the Sacrificial

Days in the Second-Half of the Year is Inverted.)

The two (principal) Samaus at the Sattra are the Brihat and Rathan-

taram. These are the two boats of the sacrifice, landing it on the other

shore (in the celestial world). By means of them, the sacrificers cross the

year (just as one crosses a river). Bfihat and Rathantara are the two feet

(of the sacrifice) ; the performance of the day is the head. By means of

the two feet, men gain their fortune (consisting of gold, jewels, &c.) which

is to be put (as ornament) on their heads.

Brihat and Rathantaram are two wings ; the performance of the day

is the head. By means of these two wings, they direct their heads to

fortune, and dive into it.

Both these Samans are not to be let off together. Those performers

of the sacrificial session who would do so, would be floating from one shore

to the other (without being able to land anywhere), just as a boat, whose

cords are cut oS, is floating from shore to shore. Should they let off the

Rathantaram, then, by means of the Brihat, both are kept. Should he let

off [282 j the Brihat, then, by means of the Rathantaram both are kept.'*

(The same is the case with the other Sama Pfisthas.) Vairupam" is

" This refers to the so-called S&ma 'pristhas, i.e., combination of two different

B4mans, in such away, that one forms the womb {yoni), the other the embryo (garWm).

This relationship of both SSmans is represented by repeating that set of verses which

form the womb in the first and third turns (pary^yas) of the Stomas (see 237-38), and that

one which is the embryo, in the second turn. In this way, the embryo is symbolically

placed in the womb which surrounds it on both sides. The two S&mans which generally

form the womb, are the Brihat and Rathantaram. Both are not to be used at the same

time ; but only one of them. Both being the two ships which land the sacrificer on the

other shore (bring him safely through the year in this world), they cannot be sent ofl at

the same time; for the sacrificer would thus deprive himself of his conveyance. One of

them is tied to this, the other to the other shore. If he has landed on the other shore, he

requires another boat to go back. For, before the end of the year, he cannot establish

himself on the other shore, nor, as long as he is alive,, on the shore of the celestial

world. By going from one shore to the other, and returning to that whence he started,

he obtains a fair knowledge of the way, and provides himself with all that is required for

being received and admitted on the other shore after the year is over, or the life has

terminated.1' The Vahrdpa Sfima is, yodydva indra te satam (SSm, Samh. 2, 212-13).

192

the same as Brihat, Vairdja** is the same as Brihat, S^kvaram" is the

same as Rathantaram, and Raivatam" is the same as Brihat.

Those who, having such a knowledge, begin the Sattra (sacrificial

session) on this day, hold their (sacrificial) year in performing austerities,

enjoying the Soma draught, and preparing the Soma jwice, after having

reached the year as divided into half-months, months, and days.

[283] When they (those who hold the Sattra) begin the performance

of the other part** (of the sacrifice), they lay down their heavy burden, for

the heavy burden (if they are not released) breaks them down. There-

fore, he who, after having reached this (the central day of the yearly sacri-

ficial session) by means of performing the ceremonies one after the other,

begins (the second part of the sacrificial session) by inverting the order of

the ceremonies, arrives safely at the end of the year.

14.

(On a Modification of the Ni^hevalya ^astra on the Ghaturvirhsa

and Mdhavrata Days of the Sattra.

This Chaturviihsia day is (the same as) the Mahavrata'® (the Nis-

kevalya Sastra being the same as in the Mahavrata sacrifice). By means

of the Brihad-deva hymn,"* the Hotar pours forth the seed.- Thus he

makes the seed (which is poured forth) by means of the Mahavrata day

produce offspring. For seed if effused every year is productive (every

year). This is the reason that (in both parts of the Sattra) the

[284] Brihad-deva hymn forms equally part of the Niskevalya Sastra.

He who having such a knowledge performs, after having reached

the central day by performing the ceremonies one after the other, the

^' The Vairaja SS.ma is, pibd somam indra mandatu (Sfim. Sacfih, 2, 277-79).

" Tlie S4kvara Sama is, pro §vasmdi puroratham (S&m. Samh. 2, 9, 1, 14, 1-3).

*' The Raivata Sfitua is, revatir nah sadhamada (Sam. Samh. 2,434-36).

" This sense is implied in the words, ato iirdhvam, '* heyond this," i. e., beyond the

ceremonies commencing on the drambhantya day of the Sattra. The first six months of the

sacrificial session lasting all the year, are the first, the second six months the other turn

;

in the midst of both is the Vi?uvan day (see 4, 18. ), i, e., the equator. After that day the

same ceremonies begin anew, bat in an inverted order ; that is to say, what was performed

immediately before the Viauvan day, that is performed the day after it, &c.'° This sacrifice is described in the Araityaka of the Rigveda. It refers to generation

and includes, therefore, some very obscene rites. Its principal Sastra is the Mahaduk-

tfoam, t. c. , the great Sastra, also called the Brihati Sastra. The Mah&vrata forms part

of a Sattra. It is celebrated on the day previous to the concluding AtirS,tra, and has the

same position and importance as the Chaturvimsa day after the beginning Atir&tra. The

Brihad-deva hymn is required at the Niskevalya Sastra of both. But, instead of the

Chaturvimsa Stoma, the Paiichavimsa (twenty-five-fold) Stoma is used at the MahSvrata

sacrifice. (See Aitar. Aranyaka 1, 2.)

" This is, tad id dsa bhuvane§u, 10, 120.

193

ceremonies of the second part in an inverted order, using the Brihad-deva

hymn also, reaches safely the end of the year.

He who knows this shore and that shore of (the stream of) the year,

arrives safely on the other shore. The Atiratra at the beginning (of the

Sattra) is this shore (of the year), and the Atiratra at the end (of the

Sattra) is the other shore.

He who has such a knowledge, arrives safely at the end of the year.

He who knows how to appropriate the year (according to half-months,

months, and days), and how to disentangle himself from it (after having

passed through it) arrives safely at the end of the year- The Atiratra at

the beginning is the appropriation, and that at the end is the disentangle-

ment.

He who has such a knowledge, safely reaches the end of the year.

He who knows the prdria (air inhaled) of the year and its aydna (air ex-

haled) safely reaches the end of the year. The Atiratra at the beginning

is its pr^rza, and the Atiratra at the end its udkna {a'ptna). He who has

such a know'ledge, safely reaches the end of the year.

THIRD CHAPTER.{The Salaha and Visuvan Day of the Sattras with the Performance

of the Days Preceding a^id Following the Visuvan.)

15.

{The Tryaha and Salaha, i. e., periods of three and six days at the

Sattra. The Abhiplava.)

They (those who hold the sacrificial session) perform [2801

(now) the Jyotis-Go and Ayu^-Stomas. This world is the Jyotis

(light), the airy region the Go (Stoma), that world dyus (life). The same

Stomas (as in the first three days out of the six) are observed in the latter

three days. (In the first) three days (the order of the stomas is), Jyotis-

Go and Ayus Stomas. (In the latter) three days (the order is) Go-Ayus-

Jotis-Stomas. (According to the position of the Jyotis Stoma in both

parts) the Jyotis is this world and that world ; they are the two Jyotis

(lights^ on both sides facing (one another) in the world.

They perform the Salaha (six days' Soma sacrifice), so that in both

its parts (each consisting of three days) there is the Jyotis Stoma (in the

first at the beginning, in the latter at the end). By doing so, they gain a

firm footing in both worlds, in this one and that one, and walk in both.

Abhiplava Salaha^ is the revolving wheel of the gods. Two Agnis-

^ The Sattra is divided into periods of six days, of which period every month has five.

Such a period is called a ;§alaha, i.e., six days' sacrificial work. The five times repetition

within a month is abhiplava.

25

194

tomas form tlie circumference (of this wheel) ; the four Ukthyas in the

midst are then the nave. By means of this revolving (wheel of the gods)

one can go to any place one may choose. Thus he who has such a

knowledge, safely reaches the end of the year. He who has a (proper)

knowledge of the^first Salaha safely reaches the end of the year, and so

does he who has a (proper) knowledge of the second, third, fourth, and

fifth Salahas, i.e., all the five Salahas of the month.

16.

(On the Meaning of the Celebration of Five Balahas during the Course

of a Month.

They celebrate the first Salaha. There are six seasons. This

makes six days. Thus they secure [286] the year (for themselves) as divi-

ded into seasons, and gain a firm footing in the several seasons of the year.

They celebrate the second Salaha. This makes (in addition to the

previous six days) twelve days. There are twelve months. Thus they

secure the year as divided into months, and gain a firm footing in the

several months of the year.

They celebrate the third Sajaha. This makes (in addition to the

previous twelve days) eighteen days. This makes twice nine. There are

nine vital airs, and nine celestial worlds. T hus they obtain the nine

vital airs, and reach the nine celestial worlds, and gaining a firm footing

in the vital airs, and the celestial worlds, they walk there.

They celebrate the fourth Salaha. This makes twenty-four dayg.

There are twenty-four half-months. Thus they secure the year as divided

into half-months, and, gaining a firm footing in its several half-months,

they walk in them.

They celebrate the fifth Salaha. This makes thirty days. The

Virat metre has thirty syllables. The Virat is food. Thus they procure

virdt (food) in every month.

Those who wished for food, were (once) holding a sacrificial session.

By obtaining in every month the Virat^(the number thirty), they become

possessed of food for both worlds, this one and that one.

17.

{Story of the Sacrificial Session held by the Cows. Different kinds of the

great Sattras, such as the Gavdm Ayanam, Aditydndm Ayanam, and

Afigirasdm Ayanam).

They hold the Gavdm Ayanam, i.e., the sacrificial session, called

"cow's walk." The cows are the [287] Adityas (gods of the months). Byholding the session called the "cow's walk," they also hold the walk of

the Adityas,

195

The cows being desirous of obtaining hoofs and horns, held (once)

a sacrificial session. In the tenth month (of their sacrifice) they obtained

hoofs and horns. They said, " We have obtained fulfilment of that wish

for which we underwent the initiation into the sacrificial rites. Let us

rise (the sacrifice being finished)." When they arose they had horns.

They, however, thought, " let us finish the year," and recommenced the

session. On account of their distrust, their horns went off, and they

consequently became hornless (titpara). They (continuing their sacrificial

session) produced vigour {ilrj). Thence after (having been sacrificing for

twelve months and) having secured all the seasons, they rose (again) at

the end. For they had produced the vigour (to reproduce horns, hoofs, &c.,

when decaying). Thus the cows made themselves beloved by all (the

whole world), and are beautified (decorated) by all.^

He who has such a knowledge, makes himself beloved by every one,

and is decorated by every one.

The Adityas and A6giras were jealous of one another as to whoshould (first) enter the celestial world, each party saying, *' we shall first

enter." The Adityas entered first the celestial world, then the Afigiras,

after (they had been waiting for) sixty years.

(The performance of the sacrificial session called Adityanam ayanamagrees in several respects with the Gavam ayanam). There is an Atiratr'B

at the beginning, and on the Chaturvimsa day the Ukthya is [288] per-

formed ; all the (five) Abhiplava Sajahas ' are comprised in it ; the order of

the days is different, (that is to, say, the performance of the first, second

days, &c., of the Abhiplava are different from those of the Gavam ayanam).

This is the Adityanam ayanam.

The Atiratra at the beginning, the Ukthya on the Chaturvimsa day,

all (five) Abhiplava performed with the Pristhas, the performance of the

ceremonies of the several days (of the Abhiplava) being different {irom the

Gavam ayanam, &c.) : this is the Afigirasam ayanam.

The Abhiplava Sajaha is like the royal road, the smooth wayto heaven. The Pristhya Sajaha is the great pathway which is to be

*It is an Indian custom preserved up to this day to decorate cows, chiefly on the

birth-day of Krisna (Gokul astami).

' In the Gavam ayanam there are only four Abhiplava Salahas ; but in the AditjfinSm

ayanam there are all five Abhiplava Salahas required within a month. The last (fifth)

Salaha of the GavS,m ayanam is a Pristhya, that is, one containing the Pristhas- Thedifference between an Ahhiplava Salaha, and a Pristhija Salaha, is, that during the

latter, the Sama Pristhas is required, that is to say, that on every day at the midday

libation the Stomas are made with a combination of two different Salmans in the waydescribed above (page 282), whilst this is wanting in the Abhiplava,

196

trodden everywhere to heaven. When they avail themselves of both roads,

they will not suffer any injury, and obtain the fulfilment of all desires

which are attainable by both, the Abhiplava Salaha and the Pristhya

Salaha/

18.

[The Ekavimsa or Visuvan Day.)

They perform the ceremonies of the Ekavims'a day, which is the

equator, dividing the year (into two equal parts). By means of the

performance of this day. the gods had raised the sun up to the heavens.

This Ekavimsa day on which the Divakirtya mantra [289] (was

produced), is preceded by ten days, ^ and followed by ten such days, and

is in the midst (of both periods). On both sides, it is thus put in a

Virat (the number ten). Being thus put in a Virat (in the number ten) on

both sides, this (Ekavims^a, i.e., the sun) becomes not disturbed in his

course through these worlds.

The gods being afraid of the sun falling from the sky, supported him

by placing beneath three celestial worlds to serve as a prop. The (three)

Stomas ^ (used at the three Svarasaman days which precede the Visuvan

day) are the three celestial worlds. They were afraid, lest he (the sun)

should fall beyond them. They then placed over him three worlds (also),

in order to give him a prop from above. The (three) Stomas (used at the

three Svarasaman days which follow the Visuvan day) are the three

worlds. Thus there are before (the Visuvan day) three seventeen-fold

Stomas (one on each of the preceding Svarasaman days), and after it (also),

three seventeen-fold Stomas. In the midst of them there is the Ekavims^a

day (representing the sun) held on both sides by the Svarasaman days.

On account of his being held by the three Svarasamans (representing the

three worlds below and the three above the sun) the sun is not disturbed

in his course through these worlds.

The gods being afraid of the sun falling down from the sky, support-

ed him by placing beneath the highest worlds. The Stomas are the

highest worlds.

The gods being afraid of his falling beyond them being turned

" la the Gavam ayanam, both the Abhiplava Salaha and the Pristhya Salaha are

required. Thence the sacrificers who perform the Gavam ayanam, avail themselves of

both the roads leading to heaven.

' The ten days which precede the Ekavims'a are, the three Svarasdmdnah, Abhi/it,

and a &aluha (a period of six days). The same days follow, but so, that Svarasamanab,

Avhjch were the last three days before tbe Ekavimsa, are the first three days after that

day, &c.

* On Stomas, see the note to 2, 42,

197

upside down, supported him by [290] placing above him the highest

worlds (also). The Stomas are the highest worlds.

Now there are (as already mentioned) three seventeen-fold Stomasbefore, and three after (the Visuvan day). If two of them are takentogether, three thirty-four-fold Stomas are obtained. Among the Stomasthe thirty-four-fold is the last.

'

The sun being placed among these (highest worlds) as their ruler,

burns with (his rays). Owing to this position, he is superior to every-

thing in creation that has been and will be, and shines beyond all that

is in creation. (In the same way, this Visuvan day) is superior (to all

days which precede or follow).

It is on account of his being prominent as an ornament, that the manwho has such a knowledge, becomes superior (to all other men).

19.

{The Svarasdmans. Ahhijit. Visvajit. Vi^uvan.f

They perform the ceremonies of the Svarasaman days. These (three)

worlds are the Svarasaman days. On account of the sacrificers pleasing

these worlds by means of the Svarasamans, they are called Svarasaman

(from aspririvan,^ they made pleased).

By means of the performance of the Svarasaman days, they make him

(the sun) participate in these worlds.

[291] The gods were afraid lest these seventeen-fold Stomas

(employed at the Svarasaman days) might, on account of their being all

the same, and not protected by being covered (with other Stomas), break

down. Wishing that they should not slip down, they surrounded them,

below with all the Stomas, and above with all the Pristhas. That is the

reason that on the Ahhijit day which precedes (the Svarasaman days) all

Stomas are employed, and on the Vitlvajit day which follows (the Svarasa-

man days after the Visuvan day isd3ver) all Pristhas are used. These

(Stomas and Pristhas) surround the seventeen-fold Stomas (of the

Svarasaman days), in order to keep them (in their proper place) and to

prevent them from breaking down.

' This is not quite correct. There is a forty-eight-fold Stoma, besides.

• See the Asval. Sr. S. 8, 5-7.

' This etymology is certainly fanciful ; Svara cannot be traced to the root spn>,

a modification of prf, to love. The name literally means, " The SSmans of the tones."

This appears to refer to some peculiarities in their intonations. These SSmans being

required only for the great Sattras, which have been out of use for at least a thousand

years, it is difficult now to ascertain the exact nature of the recital of these Samans.

198

{The Performance of the Vi^uvan Day.) ^°

The gods were (again) afraid of the sun falling from the sky. They

pulled him up and tied him with five ropes. " The ropes are the

Divakirtya Samans, '^ among which there is the Mahadivakirtya Pfistha ;

^^

the others are, the Vikarna, the Brahma, the ]3hasa, ^* and the Agnis-

toma '^ Sama; [292] the Brihat and Rathantara Samans are required

for the two Pavamana Stotras (the Pavamana at the midday, and the

Arbhava-pavamana at the evening, libations).

Thus they pulled up the sun, tying him with five cords, ^^ in order to

keep him and to prevent him from falling.

(On this day, the Visuvan) he ought to repeat the Prataranuvaka

after the sun has risen ; for only thus all prayers and recitations belong-

ing to this particular day become repeated during the day-time (the day

thus becomes divdMrtyam).

As the sacrificial animal belonging to the Soma libation (of that day)

and being dedicated to the sun, they ought to kill such an one as might be

found to be quite white (without any speck of another colour). For this

day is (a festival) for the sun.

He ought to repeat twenty-one Samidheni verses (instead of fifteen

or seventeen, as is the case at other occasions) ; for this day is actually

the twenty-first (being provided with the twenty-one-fold Stoma).

'0 See the Asval. Sr. S, 8, 6.

*^ The term is raimi, ra,y, which Say. explains by parigrdha.

" say. explains the words by : f^|^ TzRt^Tf^ i^ «TWTf^ i.e., the five Saraaos

which are to be repeated only at day. This explanation may appear at first somewhatstrange, but it is quite correct. For the employment of the different tunes is regulated

by the different parts of the day. Up to this time, certain tunes {rdga, the word sariMti

being only the older denomination for the same thing) are allowed to be chanted only

at day, such as the Sdranga, Qaiirasarangaf &c,, others are confined to the early morning,

others to the night.

** This is the triplet vibhrad hrihat pihafu (Sdm. Samh. 2, 802-804).

" The Vikarnam Sama is, prik?asya uHsno (6, 8, 1). The same verse is used, accord-

ing to say., for the Brahma, as well as for the Bhasa, Samans.^' The Agniatoma Sama is not especiallj mentioned by Say. He simply says in the

same manner in which the Pandits up to this day explain such things : ^ ^^ifog'

iff^^r

???Tr^rI cT^W^IT'ETnT Now the Saman with which the Agnistoma becomes com-

pleted, i.e., the last of the twelve Stotras is the so-called Yajfia Yajfiiya Saman ;yajhd

yajha vo agnaye (Sam. Sam. 2, 53-54). This one is expressly called (in the Samaprayogas) the Agnii^toma-sdma, being the characteristic Saman of the Agnistoma.

*" The Ave tunes or Samans representing the five cords are, the Mahadivakirtyam,

the Vikarna, Brahma, and Bhasa tunes, being regarded only as one on account of their

containing the same verse ; the Agnistoma Sama, and the Brihat, and Rathautaram.

199

After having repeated fifty-one or fifty-two verses ^' of the Sastra (of

this day), he puts the Nivid (addressed [293] to Indra) in the

midst (of the hymn indrasya nu viryani, 1, 32). After this (the

repetition of the Nivid) he recites as many verses (as he had recited

before putting the Nivid, i. e., fifty-one or fifty-two). (In this way the

total number of verses is brought to above a hundred.) The full

life of man is a hundred years ; he has (also) a hundred powers

and a hundred senses. (By thus repeating above a hundred verses) the

Hotar thus puts the sacrificer in (the possession of his full) life, strength,

and senses.

20.

{The Raihsavali Verse or the Tdrk^ya Triplet to be Repeated in the

Duroham way. Explanation of both the Hamsavati and Tdrh^ya.)

He repeats the Durohanam as if he were ascending (a height). For the

heaven-world is difficult to ascend (dilrohariam). He who has such a

knowledge ascends to the celestial world.

As regards the word dztrohanam, that one who there burns (the sun)

has a difficult passage up (to his place) as well as any one who goes there

{i. e., the sacrificer who aspires after heaven).

By repeating the Durohanam, he thus ascends to him (the sun).

He ascends with a verse addressed to the hamsa {with, a hamsavati.y

(The several terms of the [294] ham savati are now explained). This

(Aditya, the sun) is " the swan sitting in light." He is the " Vasu

(shining being) sitting in the air." He is the " Hotar sitting on the Vedi."

1' The number fifty-one or fifty-two depends on the circumstance that of the Nivid

hymn, indrasya %\u virydni, either eight or nine verses might be recited before the

insertion of the Nivid. The rule is that at the midday libation the Nivid should be inser-

ted after the first half of the hymn has been exceeded by about one verse. The song

in question has fifteen verses. The insertion can, therefore, not take place before the

eighth, and not after the ninth.

^' This verse forms the Ddrohana mantra. Its repetition is described by Asval.

6r. S. 8, 2, in the followin way :

?n^sra5[r: ^^^ ^^ S^fl^a^tlfU"; l. e., after having called soms^vom, he should repeat the

verse hafhsah suchj?ad (4, 40, 5) in the Durohana way first by padas, then by half verses,

then taking three padas together, and, finally, the whole verse without stopping, and

conclude (this first repetition) with the syllable om. Then he ought to repeat it again,

commencing with three padas taken together, then by half verses (and ultimately) by

padas, which makes the seventh repetition (of the same verse). This is the Dflrohanam,

See Ait. Br. 4, 21. The Maitravaruna has it to repeat always on the sixth day of the

Abhiplava Salahas. On the Visuvan day it is repeated by the Hotar. The hamsavati

forms part of a hymn addressed to Dadhikrdvan, which is a name of the sun ; haj'ma, i. e.,

swan, is another metaphorical expression for " sun,"

200

He is the " guest sitting in the house." He is "sitting among men."

He "sits in the most excellent place " {varasad), for that place, in which

sitting, he burns, is the most excellent of seats. He is " sitting in truth"

iritasad). He is " sitting in the sky " (y^/ow^asacZ), for the sky is among

the places that one where sitting he burns. He is *' born from the

waters " {abjd), for in the morning he comes out of the waters, and in the

evening he enters the waters. He is " born from cows " (gojd). He is

** born from truth." He is '* born from the mountain " (he appears on a

mountain, as it were, when rising). He is " truth " {ritam).

He (the sun) is all these (forms). Among the metres (sacred verses)

this {harhsavati verse) is, as it were, his most expressive and clearest form.

Thence the Hotar should, wherever he makes the Durohanam, make it

with the Harhsavati verse.

He who desires heaven, should, however, make it with the Tarksya

verse (10, 178, 1). For Tarksya showed the way to the Gayatri when

she, in the form of an eagle, abstracted the Soma (from heaven). Whenhe thus uses the Tarksya (for [295] making the Durohanam), he does

just the same as if he were to appoint one who knows the fields as his

guide (when travelling anywhere). The Tarksya ^^ is that one whoblows {i. e., the wind), thus carrying one up to the celestial world.

The Tarksya hymn is as follows :)—(1) " Let us call hither to (our)

" safety the Tarksya, that horse instigated by the gods, (the horse) which" is enduring, makes pass the carriages (without any impediment), which" keeps unbroken the spokes of the carriage wheel, which is fierce in battle

"and swift."

He (the Tarksya) is the horse (vdji) instigated by the gods. He is

enduring, makes pass the carriage (without any impediment) ; for he

crosses the way through these worlds in an instant. He keeps the spokes

of the carriage wheel unbroken, conquers in battle (pritandja being

explained by pritandjit). By the words, " to (our) safety," the Hotar

asks for safety. By the words, " let us call hither the Tarksya," he thus

calls him.

(2) " Offering repeatedly gifts (to the Tarksya) as if they were for

" Indra, let us for (our) safety embark in the ship (represented by the" Durohanam) as it were. (May) the earth (be) wide (to allow us free

" passage). May we not be hurt when going (our way) through you two" (heaven and earth) who are great and deep (like an ocean)."

" It is often identified with the Garuda, i. e., the celestial eagle. According to Naigh.

1, 14, it means " horse." Whether it is a personification of the sun, as is assumed in the

Bamskrit Dictionary of Boehtlingk and Roth, iii, page 810, is very doubtful to me

201

By the words, " for safety," he asks for safety. By the words, "let

"as embark in the ship," he thus mounts him (the Tarksya), in order

to reach the heavenly world, to enjoy it and to join (the celestial

[296] inhabitants). By the words, " (may) the earth (be) wide, may we not

be hurt," &c., the Hotar prays for a (safe) passage and (a safe) return.'"

(3) " He (the Tarksya) passes in an instant by dint of his strength" through the regions of all five tribes (i. e., the whole earth), just as the sun" extends the waters (in an instant) by its light. The speed of him (the

" Tarksya) who grants a thousand, who grants a hundred, gifts, is as irre-

** sistible as that of a fresh arrow,"

By the word, sitrya, he praises the sun openly. By the words, ** the

speed of him," &c., he asks for a blessing for himself and the sacrificers.

21.

{On the Way of Repeating the D'drohariam.)

After having called somsdvom, he makes the Durohanam (represent-

ing the ascent to heaven). The celestial world is the Durohaiiam (for it

is to ascend). Speech is the call somsdvom;(Brahma is Speech). By thus

calling somsdvom, he ascends through the Brahma, which is this call, to

the celestial world. The first time he makes his ascent by stopping after

every pada (of the Durohana mantra). Thus he reaches this world (the

earth). Then he stops after every half verse. Thus he reaches the airy

region. Then he stops after having taken together three padas. Thushe reaches that world. Then he repeats the whole verse without stopping.

Thus he gains a footing in him (the sun) wlio there burns.

(After having thus ascended; he descends by stopping after three

padas, just as one (in this world) holds the branch of the tree (in his handwhen [297] descending from it). By doing so, he gains a firm footing in

that world. By then stopping after each half verse, he gains a firm foot-

ing in the airy region, (and by stopping) after each pada (he gains

a firm- footing) in this world (again). After having thus reached the

celestial world, the sacrificers obtain thus a footing (again) in this world. ^^

For those who aspire only after (a footing) in one (world), that is,

'" 3IT^ T?ra ^^% are explained by Say. as ^rmf^^^l^ and S^I^f^ TJTfW 5rif$r5q^.

" One has to bear in mind that the sacrificer does not -wish to reside permanentlyin heaven before the expiration of his fall life-term, viz., one hundred years. But bymeans of certain sacrifices he can secure for himself, even when still alive, lodgings

in heaven, to be taken up by him after death. He must already, when alive, mystically

ascend to heaven, to gain a footing there, and to be registered as a future inhabitant of

the celestial world. After having accomplished his end, he descends again to the earth.

His ascent and descent are dramatically represented by the peculiar way in which theDflrohana mantra is repeated.

26

202

alter heaven, tlie Hotar ought to repeat (the Durohanam) without making

the descent (ia the way described, by stopping first after three padas,

&c.) They (thus) conquer only the celestial world, but they cannot stay

long, as it were, in this world.

Hymns in the Tristubh and Jagati metre are mixed to represent a

pair. For cattle are a pair ; metres are cattle. (This is done) for obtaining

cattle.

22.

{To What the Visuvan Day is like. Whether or not the ^astras of the

Visuvan Day are to he Repeated on other Days during the Sattra also. On

the Merit of Performing the Visuvan Day. On this Day an Ox is to he

Immolated for Visvaharma.)

The Visuvan day is like a man. Its first half is like the right half

(of a man) and its latter half like the left half. This is the reason that it

(the performance [2981 of the six months' ceremonies following the

Visuvan day) is called the " latter " (half).

The Visuvan day is (just as) the head of a man whose both sides are

equal. ^^ Man is, as it were, composed of fragments (bidaJa). That is the

reason that even here a suture is found in the midst of the head.

They say. He ought to repeat (the recitation for) this day only on the

Visuvan day. ^^ Among the ^astras this one is Visuvan. This Sastra

(called) Visuvan is the equator {visuvan). (By doing so) the sacrificers

become visuvat {i.e., standing like the head above both sides of the body)

and attain to leadership.

But this opinion is not to be attended to. He ought to repeat it

(also) during the year (the Sattra is lasting). For this Sastra is seed.

By doing so, the sacrificers keep their seed (are not deprived of it) during

the year.

For the seeds produced before the lapse of a year which have required

(for their growth) five or six months, go ofi (have no productive power).

The sacrificers will not enjoy them (the fruits which were expected to

come from them). But they enjoy (the fruits of) those seeds which are

produced after ten months or a year.

" The term in the original is prahahuk, which appears to mean, literally, measuredby the length of arms (which both are equal). Say. explains it in the following way :

'» That is to say, the performance of the Visuvan day must bo distinguished fromthat of all other clays of the Sattra. The Mahadivakirtyam Saman, the DGrohanam, &c.,

ought to be peculiar to it. Alias here clearly means " the performance of the ceremonies,"

or more especially the " Sastras required for the Soma day."

" This is implied in the term (iTI^^?^) wpo, meaning, " in »ddition."

203;9

r299l Therefore, the Hotar ou^ht to repeat the (^astra for the)

Visuvan day during the year (also). For this day's iSastra is the year.

Those who observe this day's performance (during the year) obtain the

(enjoyment of the) year.

The sacrificer destroys, by means of the Visuvan day's performance,

during the year, all consequences of guilt (pd'pman).

By means of (the performance of the Sattra ceremonies in) the months

(during which the' Sattra is lasting), he removes the consequences of guilt

from his limbs (the months being the limbs of the year). By means of

the Visuvan day's performance during the year he removes the conse-

quences of guilt from the head (the Visuvan being the head). He who

has such a knowledge removes, by means of the Visuvan day's perform-

ance, the consequences of guilt.

They ought (on the Mahavrata day) to kill for the libations an ox for

Vif^vakarman (Tvastar), in addition (to the regular animal, a goat, required

for that occasion) ; it should be of two colours, on both sides.

Indra, after having slain Vritra, became Vis^vakarman. Prajapati,

after having produced the creatures, became (also) Vis^vakarman. The

year is Visvakarman. ^^ Thus (by sacrificing such a bullock) they reach

Indra, their own Self, Prajapati, the year, Vi^vakarman {i.e., they remain

united with them, they will not die), and thus they obtain a footing in

Indra, in their own Self (their prototype), in Prajapati, in the year, in

Vit^vakarman. He who has such a knowledge, obtains a firm footing.

[300] FOURTH CHAPTER.

{The Dvddasdha Sacrifice. Its Origin, and General Rules for its Perform-

ance. The Initiatory Rites,)

23,

{Origin of the Dvddasdha. Its Gdyatri Form.)

Prajapati felt a desire to create and to multiply himself. He under-

went (in order to accomplish this end) austerities. After having done so,

he perceived the Dvadasaha sacrifice (ceremonies to be) in his limbs and

vital airs. He took it out of his limbs and vital airs, and made it twelve-

fold. He seized it and sacrificed with it. Thence he (Prajapati) was

produced {i.e., that form of his which enters creatures, his material body).

Thus he was reproduced through himself in offspring and cattle. He who

" Visvakarman means *' who does all work." Generally, the ^^rchitect of the gods is

meant by the term.

204

has such a knowledge, is reproduced through himself in offspring and

cattle.

Having the desire to obtain, through the Gayatri, throughout the

Dvadas^aha everywhere, the enjoyment of all things, (he meditated) how

(this might be achieved.)

(It was done in the following way.) The Gayatri was at the

beginning of the Dvadasaha in (the form of) splendour, in the midst of

it, in (that of the) metre, at*its end in (that of) syllables. Having pene-

trated with the Gayatri the Dvadaj^aha everywhere, he obtained the

enjoyment of everything.

He who knows the Gayatri as having wings, eyes, light, and lustre,

goes by means of her, being possessed of these things, to the celestial

world.

The Dvadaflaha (sacrifice) is the Gayatri with wings, eyes,

light, and lustre. The two wings (of the Dvadasaha) are the two

Atiratras which are at the .beginning and end of it (lit,, round

about). The two Agnistomas (within the two Atiratras) are the two

[30 J] eyes. The eight Ukthya days (between the Atiratra and

Agaistoma at the beginning, and the Agnistoma and Atiratra at the

end) are the soul.

He who has such a knowledge, goes to heaven by means of the

wings, the eyes, the light, and lustre of the Gayatri.

24.

(On the Different Parts, and the Duration of the Dvddasdha Sacrifice.

On the Brihati Nature of this Sacrifice. The Nature of the Brihati.)

The Dvadai^aha consists of three Tryahas (a sacrificial performance

lasting for three days) together with the " tenth day " and the two

Atiratras. After having undergone the Diksa ceremony (the initiation)

during twelve days, one becomes fit for performing (this) sacrifice.

During twelve nights he undergoes the Upasads^ (fasting). By means of

them, he shakes ofP (all guilt) from his body.

He who has such a knowledge, becomes purified and clean, andenters the deities, after having during (these) twelve days been born anewand shaken off (all guilt) from his body.

The Dvadas^aha consists (on the whole) of thirty-six days. TheBrihati has thirty-six syllables. The Dvadas^aha is the sphere for the

Bfihati (in which she is moving). By means of the Brihati, the gods

^ He keeps the fasting connected with the Upasad ceremony. At this occasion hemust live on milk alone. The Upasads are, at the Dvadasaha, performed during four days,on each day thrice, that makes twelve. See about them 1, 25.

205

obtained (all) these worlds ; for by ten syllables they reached this world

(the earth), by (other) ten they reached the air, by (other) ten the sky, byfour they reached the four directions, and by two they gained a firm

footing in this world,

[3021 He who has stich a knowledge, secures a firm footing (for

himself).

About this they (the theologians) ask, How is it, that this (particular

metre of thirty-six syllables) is called Brihati, i.e , the great one, there

being other metres which are stronger, and exceed the (Brihati) ia

number of syllables ? (The answer is) It is called so on account of the

gods having reached by means of it (all) these worlds, by ten syllables,

this world (the earth), &c. He who has such a knowledge, obtains any-

thing he might desire.

25.

[Prajdpati Instituted the Dvddasdha. The Nature of this Sacrifice. By

Whom it should be Performed.)

The Dvadas^aha is Prajapati's sacrifice. At the beginning, Prajapati

sacrificed with it. He said to the Seasons and Months, " Make me sacri-

fice with the Dvadasaha {i.e., initiate me for this sacrifice)."

After having performed on him the Diksa ceremony, and pre-

vented him from leaving (when walking in the sacrificial compound) they

said to him, "Now give us (first something), then we shall make the

sacrifice," He granted them food, and juice (milk, &c.)- Just this juice

is put in the Seasons and Months.

When he granted them that, then they made him sacrifice. This

is the reason that only the man who can afford to give something is fit for

performing this sacrifice.

When receiving his gifts, they (the Seasons and Months"^ made him

(Prajapati) sacrifice. Thence must he w^ho receives gifts, sacrifice for

another. Thus both parties succeed those who, having .such a knowledge,

bring sacrifices for others, as well as those who have'them performed for

themselves.

[3031 The Seasons and Months felt themselves burdened, as it were

(with guilt), for having accepted at the Dvadaslaha (which they performed

for Prajapati) a reward. They said to Prajapati, "Make us (also)

sacrifice with the Dvadat^aha." He consented and said to them, "Become

ye initiated (take the Diksa) !" The deities residing in the first (the so-

called bright) half of the months first underwent the Diksa ceremony,

and thus removed the consequences of guilt. Thence they are in the

206

dayliglit as it were ; for those who have their guilt (really) removed, are

in the daylight, as it were (may appear everywhere).

The deities residing in the second half (of the months) afterwards

underwent the Diksa. But they (could) not wholly remove the evil

consequences of guilt. Thence they are darkness, as it were ;for those

who have their guilt not removed are darkness, as it were (comparalDle

to it).

Thence he who has this knowledge ought to have performed his

Diksa first and in the first half (of the month). He who has such a

knowledge, thus removes (all) guilt from himself.

It was Prajapati who, as the year, resided in the year, the seasons,

and months. The seasons and months thus resided (also) in Prajapati as

the year. Thus they mutually reside in one another. He who has the

Dvadat^aha performed for himself resides in the priest (who performs it

for him). Thence they (the priests) say, " No sinner is fit for having

the Dvadat^aha sacrifice performed, nor should such an one reside in me."

The Dvadasaha is the sacrifice for the first-born. He who first had

the Dvadai^aha performed (became) the first-born among the gods. It

is the sacrifice for a leader (a srestlia). He who first performed it (be-

came) the leader among the gods. The first-born, [304] the leader (of his

family or tribe) ought to perform it (alone) ; then happiness lasts (all the

year) in this (the place where it is performed).

(They say) " No sinner ought to have the Dvadas^aha sacrifice

performed ; no such one should reside in me (the priest)."

The gods (once upon a time) did not acknowledge that Tndra had

the right of primogeniture and leadership. He said to Brihaspati,

"Bring for me the Dvadasaha sacrifice." He complied with his wish.

Thereupon the gods acknowledged Indra's right of primogeniture and

leadership.

He who has such a knowledge, is acknowledged as the first-biorn

and leader. All his relations agree as (to his right) to the leadership.

The first three (Soma) days (of the Dvadasaha) are ascending {i.e.,

the metres required are from the morning to the evening libation

increasing in number) ; the middle three (Soma) days are crossed, {i. e.,

there is no regular order of increase nor decrease in the number of

syllables of the metres) ; the last three (Soma) days are descending {i.e.,

the number of syllables of the metres from the morning to the evening

libations is decreasing).*

' Here are the nine principal days of the DvSdasaha sacrifice mentioned. They

constitute the Navaratra, i.e., sacrifice Ustiag for niae nights (and days). It consists of

207

On account of tlie (metres of the) first three days (tryaha) being

ascending, the fire blazes up, for the upward region belongs to the

fire. On account of the (metres of the) middle three days being

crossed, the wind blows across ; the wind moves across (the other

£305] regions), and the waters flow ialso) across ; for the region which

is across (the others) belongs to the wind. On account of (the metres of)

the three last days being descending, that one (the sun) burns downwards

(sending his rays down), the rain falls down, (and) the constellations (in

heaven) send (their light) down. For the region which goes down belongs

to the sun.

The three worlds belong together, so do these three Tryahas.

These (three) worlds jointly shine to the fortune of him who has such a

knowledge.

26.

(When the Dihsd for the Dvddasdha is to he Performed. The Animal for

Prajdpati. Jamadagni Sdmidheni verses required. The Puroddsa for

Vdyu. On Some Peculiar Rite when the Dvddasdha is Performed as a

Sattra.)

The Diksa went away from the gods. They made it enter the

two months of spring, and joined it to it ; but they did not get it out (of

these months for using it). They then made it subsequently enter the

two hot mouths, the two rainy months, the two months of autumn, and the

two winter months, and joined it to them. They did not get it out of

the two winter months. They then joined it to the two months of

the dewy season (Sii^ira) ; they (finally) got it out of these (two months

for using it).

He who has such a knowledge, reaches any one he wishes to reach,

but his enemy will not reach him.

Thence the sacrificer who wishes that the Diksa for a sacrificial

session^ should come (by itself) to him, should have the Diksa rites

performed on himself [306] during the two months of the dewy season.

Thus he takes his Diksa when the Diks^ herself is present, and receives

her in person,

(The reason that he should take his Diksa during the two months

three Tryahas, i.e., three days' performance of the Soma sacrifice. The order of metres

on the first three days is, at the morning libation, Gayatri (twenty-four syllables)

;

at the midday libation, Tristubh (forty-four syllables) ; at the evening libation, Jagati

(forty-eight syllables). On the middle three days the order of metres is, Jagati, Gayatri,

and Tristubh, and on the last three days, Tristubh, Jagati, and Gayatri.

* The Dvddasaha is regarded as a Sattra or session. The initiation for the per-

formance of a Sattra is a Sattra diksa.

208

of the dewj season is) because both tame and wild aDimals are, mthese two months (for want of green fodder)^ very thin and show only

bones, and present in this state the most vivid image of the Diksa (the

aim of which ceremony is to make the sacrificer lean by fasting).

Before he takes his Diksa, he sacrifices an animal for Prajapati.

For (the immolation of) this (animal) he ought to repeat seventeen Sami-

dheni* verses. For Prajapati is seventeen-fold. (This is done) for

reachiug Prajapati. Apri verses which come from Jamadagni are

(required) for (the immolation of) this animal. About this they say, Since

at (all ) other animal sacrifices only such Apri verses are chosen as are^

traceable to the Risi ancestors (5f the sacrificer), why .are at this (Prajapati

sacrifice) only Jamadagni verses to be used by all ? (The reason is) The

Jamadagni verses have a universal character, and make successful in

everything. This (Prajapati) animal is of a universal character, and

makes successf al in everything. The reason that they use (at tliat occasion)

Jamadagni verses, is to secure all forms, and to be successful in every-

thing.

The PurodaiJa belonging to this animal is Vayu's. About this they

ask, Why does the Purodasila, which forms part of the animal vsacrifice,

belong to Vayu, whilst the animal itself belongs to another deity (Prajapati)?

(To this objection) one ought to reply, Prajapati is the sacrifice ;(that

Purodasa is given to Vayu), in order to have the sacrifice performed

without any iViista^i:e. Though this [307] Purodasa belongs to Vayu, it

is not withheld from Prajapati. For Vayu is Prajapati. This has been

said by a Risi in the words, pavamam)} prajapatiht (9, 5, 9), i.e., Prajapati

who blows.

If the Dvadai^aha be' (performed as) a Sattra, then the sacrificers^

should put all their several fires together, and sacrifice in them. All

should take the Diksa, and all should prepare the Soma juice.

He concludes (this sacrifice) in spring. For spring is sap. By

doing so, he ends (his sacrifice) with (the obtaining of) food (resulting

from the sap of spring).

27.{The Rivalry of the Metres. The Separation of Heaven and Earth. They

Contract a Marriage. The Sdma Forms in whiah they are Wedded to one

another. On the Blaeh Spot in the Moon. On Pofa and Usa.)

Each of the metres (Gayatri, Tristubh, and Jagati) tried to occupy.

^,-^

* See 1, 1.

'At a Sattra or sacrificial session all the sixteen priests in their turn becomes&crlflcers. They perform the ceremonies for one another.

2oa

tlie place of another metre. Gayatri aspired after tlie place of Tristubli

aud Jagati, Tristubli after tliat of Gdyatri aud Jagati, and Jagati

after that of Gayatri and Tristubh.

Thereupon Prajapatl saw this Dvadas^aha with metres being removed

from their proper places {vyulhachhandasa). He took it and sacrificed

with it. In this way, he made the metres obtain (fulfilment of) all tlieir

desires. He who has such a knowledge, obtains (fulfilment of) all desires.

The Hotar removes the metres from their proper places, in order that

the sacrifice should not lose its essence.

This circumstance that the Hotar changes the proper place of the

metres has its analogy in the fact [308] that (great) people when travelling

(to a distant place) yoke to their carriages, at every stage, fresh horses or

oxen which are not fatigued. Just in the same way, the sacrificers travel

to the celestial world by employing at every stage fresh metres (repre-

senting the horses or oxen) which are not fatigued. (This results) from

changing the places of the metres.

These two worlds (heaven aud earth) were (once) joined. (Subse-

quently) they separated. (After their separation) there fell neither rain,

nor was there sunshine. The five classes of beings (gods, men, &c.) then

did not keep peace with one another. (Thereupon) the gods brought

about a reconciliation of both these worlds. Both contracted with one

another a marriage, according to the rites observed by the gods.

In the form of the R;ithantarxSimau, this earth is wedded to heaven;

and in the form of the Brihat Saman, heaven is wedded to the earth.

(And again) in the form of the Naudhasa Saman, the earth is wedded to

heaven ; and in the form of the Syaita Saman, heaven is wedded to the

earth.

In the form of smoke, this earth is wedded to heaven ; in the form of

rain, heaven is wedded to the earth.

Tlie earth put a place fit for offering sacrifices to the gods into

heaven. Heaven (then) put cattle on tlie earth.

The place fit for offering sacrifices to the gods which the earth put

in heaven is that black spot in the moon.

This is the reason that they perform their sacrifice in those half

months in which the moon is waxing and full (for only then that black

spot is visible) ; for they only wish to obtain that (black spot).

Heaven (put) on the earth herbs for pasturage. About them Tura, the

son of Kavasa, said : O Janamejaya, what is (to be understood by the words)

[309] 2^05a (fodder) and ilsa (herbs of pasturage) ? This is the reason

that those who care for what proceeds from the cow ''^n^li as milkj &o,)

1

210

put the question (when sending a cow to a pasturage), are tliere usus,

i.e., herbs of pasturage ? For usa is fodder.

That workl turned towards this world, surrounding it. Thence

heaven and earth were produced. Neither came heaven from the air, nor

the earth from the air.

28.

{On the Sdma Pristhas.)®

At the beginning, there were Brihat and Rathantaram ; through them

there were Speech and Mind. Rathantaram is Speech, Brihat is Mind.

Brihat being first created, thought Rathantaram to be inferior ; the

Rathantaram put an embryo in its bodj' and brought forth Vairupam.

These two, Rathantaram and Vairupam joined, thought Brihat to be in-

ferior to them ; Brihat put an embryo in its own body, whence the

Vairajam was produced. These two, Brihat and Vairajam joined, tiiought

Rathantaram and Vairupam to be inferior to them. Rathantaram then

put an embryo in its body, whence the Sakvaram was produced. These

three, Rathantaram, Vairupam, and Sakvaram thought Brihat and Vaira-

jam to be inferior to them. Brihat then put an embryo in its body,

whence the Raivatara was produced. These three Samans on each side

(Rathantaram, Vairupam, Sakvaram, and Brihat, Vairajam, Raivatam)

became the six Pristhas.

'

At this (time, when the Sama Pristhas originated) the three metres

(Gayatri, Tristubh, and Jagati) [310] were unable to get hold of these

six Pristhas. Gayatri put an embryo in herself and produced Anustubh.

Tristubh put an embryo in hereself and produced Pafikti. Jagati put

an embryo in herself and produced the Atichhandas (metres). The three

metres having thus become six, were thus able to hold the six Pristhas.

The sacrifice of him becomes (well) performed and (also) becomes

well performed for the whole assemblage (of sacrificer), who at this occa-

sion takes his Diksa when knowing this production of the metres and

Pristhas.

FIFTH CHAPTER.{The Tivo First Days of the Dvddusdha Sacrifice)

29(Tlie Sastras of the Morning and Midday Libations on the First Day.)

Agiii is tlie leading deity of the first day. The Stoma (required) is

• See page 214.

' The pur|)ort of this paragraph is to show why ou certain days of the Dvadas4hathe Ratbantara .SftDian, and on others the Brihat Saman, is required for forming a Pri.^tha

with another Samaii. See on these different Samans 4, 13.

211

Trivrit (the nine-folJ\ the Saman RatLantaram, the metre Gayatri. Hpwho knows what deity, what Stoma, what Samau, what metre (are re-

quired on the first day), becomes successful by it. The words a and^ pra

are the characteristics of the first day. (Further) characteristics of this

day are : yukta joined, ratha carriage, dsu swift, pa to drink, the

mentioning of the deities in the first padas (of the verses repeated) by

their very names, the allusion to this world (earth), Samans akin to Ra-

thantaram, metres akin to Gayatri, the future of hri to make.

The Ajya hymn of the first day is, upa prayanto adhcaram (1, 74^;

for it contains the term pra, which is a characteristic of the first day.

[311] The Pra-uga Sastram is, idyavdydhi darsafeme (1, 2-3); for it

contains the term d, a characteristic of the first day.

The Pratipad (beginning) of the Marutvatiya Sastra is, d tvd rathani

yathotaye (8, 57, 1-3) ; its Anuchara (sequel), idayfi vaso siitam andhah

^, 2, 1-3) ; they contain the terras ratha and piha (drink), which are

characteristics of the first day.

The Indra-Nihava Pragatha is, indra nediya cd ihi (Valakh. 5, 5-G) ;

here the deity is mentioned in the first pada, which is a characteristic of

the first day.

The Brahmanaspatya Pragatha is, praitu BrahmamspatiJ} (1, 40, 3-4)

;

it contains the term pra, which is a characteristic of the first day.

The Dhayyas are, agnir mtd, tvam Soma hratuhhih, pinvauty apah

''Ait. Br. 3, IS) ; here are the deities mentioned in the first padas, which

is a characteristic of the first day.

The ^larutvatiya Pragatha is, prava indrdya hrihatc (8, 78, 3-4) ; it

contains the term pra, wliich is a characteristic of the first day.

The (Nivid) hymn is, d ydtc iadro vase (4, 21) ; it contains (he term r?,

which is a characteristic of the first day.

iXishevalya Sastra)

The Rathantaia Pristham is, ahhi tvd sura )wmimo (7. 32, 22-23) and

ahhi tvci piirvapitaye (8, 3,7-8); (this is done) at a Rathautara day, of

which characteristic the first day is.

The Dhayya is, yad vdudna (Ait. Br. 3, 22) ; it contains the term a,

which is a characteristic of the first day.

The Sama Pragatha is, piha sutasya (8. 3, 1-2) ; it contains the

term piba, " drink,"' which ii=; a characteristic of the first day.

The Tarksyam is, tyam n m rdjinayn (Ait. Br. 4, 20>. The Hotar

repeats it before the (Nivid) hymn [312] (of the Nibkevalya Sastra).

The Tarksyam is safe journey. (It is repeated) for securing safely.

212

Ilo who lias suck a knowledge makes his joiiniey in safety and reaches

tlie end of the year in safety.

30.

{The Rest of. th-e Niskevalya ^astra, and the ^astras of the Evening

Libation)

The (Nivid) hymn (of the Niskevalya Sastra) is, d na indro durdd

(4, 20) ; it contains the term a, Avhich is a characteristic of the first day.

Both Nivid hymns, that of the Marutvatiya as well as that of the

Niskevalya Sastras are (so called) Saihpdtas. * Vamadeva, after having

seen (once) these (three) worlds, got possession of them {samopatat) by

means of the Sampdtas. On account of his getting possession of (sampati)

by means of the Saihpatas, they are called by this name (sampatas).

The reason that the Hotar, on the first day, repeats two Sampata

hymns, is, to reach the celestial world, to get possession of it, and join

(its inhabitants).

The Pratipad (beginning verse) of the Vaisvadeva Sastra on the

first day, which is a Rathantara day ^ [313] is, tat savitur vririimahe,

(5, 82, 1-3) ; its Anuchara (sequel) is, adya no deva savitar (5, 82, 4-b*).

It is used at a Rathantara day, which is characteristic of the first day.

The (Nivid) hymn for Savitar is, yiiiljate mana uta (5, 81) ; it con-

tains the term yuj to join, which is a characteristic of the first day.

The (Nivid) hymn for Heaven and Earth is, pra dydvd yajfidil} (1,

159 ) ; it contains the pra, which is a characteristic of the first day.

The (Nivid) hymn for the Ribhus is, iheha vo manasd (3, CO). If it

would contain pra, and d, the (proper) characteristics of the first day, then

all would be pra, i. c, going forth, and consequently tlip sacrificers woulddepart (prdisyan) from this world. This is the reason that the Hotarrepeats on the first day (as Nivid hymn for Heaven and Earth) iheha

mano though it does not contain the term characteristic of the first day).

» See Ait. Brahm. 6, 18.

~

» The so-called Rathantara clays of the Dvadaslha are the first, third and fifth. Sdy.h(-ro remarks that the Pratipad of the Vaisvadeva Sastras is joined to the Rathantarasaman. This is, however, an erroneous statement, as I can prove from the Sama prayogaof the Dvadasaha (the last sacrifice of this kind has been, in this part of India,

performed about fifty years ago) which is in my possession. The triplet addressed to

Savitar is always (at all Soma sacrifices) tho opening of the Vais'vadeva Sastra on the

evening libation ; but on the first day of the Dvadasaha, there is besides the ArbhavaPavaraana Stotra, only the Yajua yajuiya Sama used, the same which is required at the

evening libation of the Agnistoma. Say. wrote that explanation only to explain the

term rnHxaniara. This means only that this is done on the " Rathantara day." TheHathantara is on this day required at the midday libation.

213

Iha, i.e.y here, is this world. By doing so, the Hotar makes tlie'sacrificcrs

enjoy this world.

The (Nivid) hymn for the Vitivedevah is, devcin huve hrihach cliha^

vasah svastaye (10, 66). The deities are mentioned in the first pada,

which is a characteristic of the first day.

The reason that the Hotar repeats this hymn (as Nivid Sukta) for the

Vi^vedevah on the first day, is to make the journey (of the saciificers) safe,

because those who hold a session lasting for a year, or who perform the

Dvadaslaha, are going to set out on a long journey. Thus the Hotar makes(for them) the journey safe-

He who has such a knowledge reaches in safety the end of the year,

as well as those who have a Hotar knowing this and acting accordingly.

The Partipad of the Agnimaruta Sastra is, vais vdnardya pfif^iu-

pdjase (3, 3). The deity (Vaii^vanara) [314] is mentioned in the first

pada, which is a characteristic of the first day.

The (Nivid) hymn for the Marutas is, pra tvah^sah pra tavasah (1,

87). It contains the term pra, which is a characteristic of the first

day.

He repeats the Jatavedas verse, jdtaoedase sunavdma (1, 99, 1) before

(the Jatavedas) hymn. The Jatavedas verse is safe journey. (It is

repeated) for securing a safe journey. Thus he secures a safe journey

(for the sacrificer). He who has such a knowledge reaches in safety

the end of the year.

The (Nivid) hymn for Jatavedas is, pra tavyasim navyasim (1, 143).

It contains the term pra, which is a characteristic of the first day.

The Agnimaruta ^astra (of the first day of the Dvadasiaha) is the

same as in the Agnistoma^ The creatures live on what is performed

equally in the sacrifice (i.e., in several different kinds of sacrifices).

Thence the Agnimaruta Sastia (of the first day of the Dvadaniaha) is

identical (with that of the Agnistoma).

31

{The Characteristics of the Second Day of the Dvddasdha. The ^astras of

the Morning and Midday Libations. Story of Sdrydta, the son of Manu)Indra is the leading deity of the second day ; the Stoma (required)

is the fifteen-fold (pailchadasa), the Saman is Brihat, the metre is Tris-

tubh. He who knows what deity, what Stoma, what Saman, what

metre (are required for the second day) succeeds by it. On the second

day, neither d nor pra (the characteristics of the first day) are used, but

sthd (derivations from this root) " to stand, " is the characteristic. Other

' See 3, 35-38.

214

characteristics of the second day are, itrdhva [315} upwards, prati to-

wards, antar in, between, vrisan male, vfidhan growing, the deities men-

tioned (by their names) in the second pada, the allusion to the airy

region, what has the nature of the Brihat Saman, what has the nature of

the Tristubh the present tensed

The Ajya (hymn) of the second day is, agnim dutam vririimahe

(1, 12) ; this contains the present tense (in vrirjLimahe), which is a charac-

teristic of the second day.

The pra-uga Sastra is, vmjo ye te sahasrirj.o (2, 41) ; it contains the

term vridhan growing, increasing, in the words suta]} soma ritd ridha

(2, 41, 4), which is a characteristic of the second day.

The Pratipad (beginning) of the Marutvatiya ^astra is, visvanarasya

vaspatim{S, 57, 4-6), and its Anuchara (sequel), indra it Somapd (8, 2,

4-6). They contain the terms vridhan (8, 57, 5) and ajitar (8, 2, 5), which

are characteristics of the second day.

The constant (Ind*-Nihava) Pragatha is, indra nediya edihi.

The Brahmanaspati Pragatha is, uttistha hrahmanaspate ; it contains

the term lirdhva up, upwards, (in the word uttistha, i.e., rise), which is a

characteristic of the second day.

The constant Dhayyas are, agnir netd tvam soma kratuhhiJ}, pinvanty

apaJ}.

The Marutvatiya Pargatha is, hrihad indrdya gdyata (8, 87, 1-2) ; it

contains the term vridhan increasing, in the word ritarridhd.

The (Nivid) hymn (of the Marutvatiya Sastra) is, indra somam soma

pate (3, 32) ; it contains the [316] term vrisan in the word a vri^asva

" gather strength " (show yourself as a male 3, 32, 2), which is a charac-

teristic of the second day.

The Brihat Pristham {i. e., Stotriyam, and Anurupam) is tvdm iddhi

havdmahe (6, 46, 1-2) and toain hyehi eherave (8, 50, 7-8);(this is done)

on the Barhata day,^ of which kind the second day is (the use of the Brihat

pri^tha), being a characteristic of the second day.

The constant Dhayya (of the Niskevalya Sastra) is, yad vdvdna.

The Sama Pragatha is, ubhayam sriviavaeheha (8, 50, 1-2) ; (the term

uhhayam, i. e. both) means, what is today and what was yesterday. It

belongs to the Brihat Sfxman, which is a charateristic of the second day.

The constant Tarksya is, tyam iX §m vdjinam.

" The word for " present tense " in the original is kiirvat, which is the participle of

the present tense of the root kri to make. That it cannot have any other meaning,midoubteclly follows from the application of this term to the hymn ogjiim dutoni z^riit

muhc, in the whole of which there is nowhere any present tense or present participle

of the root kri, but present tenses of other verbs.• The Barh ata days arc the second, fourth, and sixth.

215

32

{Tlie Remainder of the Nishevalya Sastra and the Sastras of the Evening

Libation on the S€eo7id Day)

The (Nivid) hymn (of the Niskevalya Sastra) is, ya ta iltir avamd

(6, 25) ; it contains the term vrisan, in the word vrisnydni {Q, 25, 3),

which term is a characteristic of the second day. ,

The Pratipad of the Vaii^vadeva Sastra is, visvo devasya netiis (5, 50,

1), and tat savitur varenyam (3, 62, 10-11), the Anuchara (sequel) is, d

visvadevavi satpatim (5, 82, 7-9). It belongs to the Brihat day, and is

thus a characteristic of the second day (which is a Brihat day).

The (Nivid) hymn for Savitar is, ud u Sya devali savitd (6, 71) ; it

contains the trem " up upwards " (in ut), which is a characteristic of the

second day,

[317] The Nivid hymn for Dyavaprithivi is, te hi dydvdpritMvi (1, 160)

;

it contains the term antar, which is a characteristic of the second day.

The (Nivid) hymn for the Ribhus is, tahsan raf/m?M (1, 111), it con-

tains the term vrisan, in the word vrisanvasd, which is a characteristic

of the second day.

The (Nivid) hymn for the Visivedevah is, yajnasya yo rathyam (10,

92) ; it contains the term vri^d in the words vrisa ketur, which is a

characteristic of the second day. This hymn is by Saryata. As the Afi-

giras were engaged in a sacrificial session for going to heaven, they be-

came always confounded (in their recitations) as often as they were going

to perform the ceremonies of the second day (of the Sajaha). Saryata,

the son of Manu, made them repeat the hymn, yajnasya rathyam on the

second day, whereupon they got aware of the sacrifice (the sacrificial

personage), and (by means of it) of the celestial world. The reason that the

Hotar repeats this hymn on the second day is (to help the sacrificer;, to

get aware of the sacrifice, and consequently to see the celestial world

(of which he wishes lo became an inhabitant).

The Pratipad (beginning) of the Agnimaruta Sastra is, prih^asya

vrisno (6, 8) ; it contains the term vrisan, which is a characteristic of the

second day.

The (Nivid) hymn for the Marutas in the Agnimaruta Sastra is,

vrisrie sardhdya (1, 64) ; it contains the term vrisaiiy which is a charac-

teristic of the second day.

The constant Jatavedas verse is, Jdtavedase sunavdma.

The (Nivid) hymn for Jatavedas is yajnena vardhata (2, 2) ; it con-

tains the term vndh, which is a charcteristic of the second day.

[318] FIFTH BOOK.FIRST CHAPTER.

{The Qharacteristies and Sastras of the Third and Fourth

Days of the Dvddasdha)

(The Characteristics of the Third-Day. The Sastras of the Morning

and Midday Libations)

The leading deities of the third day are the Vi^vedevah ; its (leading)

Stoma is the so-called Saptadaf^a (seventeen-fold), its Saman the Vairiipam,

its metre the Jagati. He who knows what deity, what Stoma, what

Saman, what metre (are required on the third day), becomes successful

by it.

What hymn has a refrain, that is a characteristic of the third day.

Other characteristics are : asva horse, anta end, rej>etition, (punardvritti)

consonance (in the ending vowels), cohabitation, the term " covered, closed,"

iparyasta), the term three, what has the form of anta (end), the mentioning

of the deity in the last pada, an allusion to that world, the Vairupam

Saman, the Jagati metre, the past tense.

The Ajya ^astra is, yuksvd hi devahutamdn (8, G4). The gods went

to heaven by means of the third day. The Asuras (and) Raksas prevented

them (from entering it). They said (to the Asuras), "Become deformed,

become deformed " iviriipa) ; when the Asuras were becoming deformed,

the Devas entered (heaven). This produced the Sciman called Vairupam,

thence it is called so (from virupn deformed). He who has become

deformed in consequence of his own guilt, destroys it (his deformity) by

means of this knowledge.

[319] The Asuras persecuted the Devas again, and came into contact

with them. The Devas turned horses (asva) and kicked them with their

feet. Thence the horses are called asva <^from al to reach). He who

knows this obtains {amute) all he desires. Thence the horse is the swiftest

of animals, because of its kicking with the hind legs. He who has such

a knowledge destroys the consequences of guilt. Thia is the reason that

the Aiya hymn on the third day contains the term asva horse, which is

a characteristic of the third day.

217

Tlie Pra-uga Sastra consists of the following triplets : vdyavaydJti vitaye

(5, 51, 5-7) vdyo yalii sivid^ (8, 26, 23-25), indras cha vdyav e§dm sutdndm

(5, 51, 6-8), d mitre varune vayam (5, 72, 1-3), asvindveha gachhatdm (5, 75,

7-9), dydhy adrihhih (5, 40, 1-3), sajilr devehhir visvehhir (7, 34, 15-17), iita

nah priyd (6, 61 10-12). They are in the Usnih metre, have a refrain

{samdnodarkam) , which is a characteristic of the third day.

Tarn tam id rddhasc (8, 57, 7-9), traya indrasya Soma (8, 2, 7-0) are

the beginning and the sequel of the Manitvatiya ^astra, which contain

the terms, nrtd, i.e., consonance (8, 57, 7) and traya, i.e., three, which are

characteristics of the third daj*. Indra ned%ya{Yn\. 5, 5-6) ie the constant

(Indra-Nihava) pi'agdthali} PramXnam Brahman arspatir (1, 40, 5-6) is the

Brahmanaspatya Pragatha which has a consonance (of vowels), is a charac-

teristic of the third day. Agnir netd (3, 20, 4), tvam Soma kratuhhiJ} (1, 91,

2), and pinvanty apo (1,64,- 6) are the immoA-able Dhayy^s. Nahih

Suddso ratliam (7, 32, 10) [320] is the Manitvatiya Pragatha, whicli

contains the term prayasta, i.e., covered, closed. Tvyaryama maninjo

devatdtd (5, 29) is the (Nivid) hymn (for the Manitvatiya Shastra) ; it

contains the term " three." Yad dijdva indra fS, 59, 5-6), yad indra ydvatas

(7, 32, 18-19) form the Vairi^pam Pristham on the third day, which is

a Rathantara day, which is a characteristic of the third day.

m Yad vdvdna (10, 74, 6) is the constant Dhayya. Sy repeating (after

this Dhayya) : ahhi tvd sitra nonumali (7, 32, 22-23) the Hotar turns back

the womb (of this day), because this (third) day is, as to its position, a

Rathantara day which Saman is, therefore, the womb of it. Indra tridhdlu,^

»arariam (6, 46, 9-10) is the Saraa Pragatha ; it contains the term "three"

(in tridhdta). Tyam H ^ii vdjinam (10, 178) is the constant Tarksya.

2(The Nivid Hymn of the Ni.^kevalya ^astva, and tJie Sastras

of the Eveyiing Libation of the Third Day)

II Yo jdto eva prathamo manasvdn (2, 12) is the (Nivid) hymn, every

verse of which ends in the same words {sa jandsa Indral}), which is a

cliaracteristic of the third day. It contains the words sa jana and Indra.

If this be recited, then Indra becomes possessd of his Indra (peculiar)

power. The Sama singers, therefore , say, the Rigvedis (the Hotars) praise

Indra's peculiar nature (power, indrasya indriyam). This hymn is by the

Risi Gfitsamada. By means of it, this Risi obtained Indra's favour

' Sayana explains panarninritam as follows : jif^^ ^^f^^wRi^M'ii, ^: j^Kr^fi^T ^ ^jmHr^^i,

This clearly expresses what we call consonance ; tlia recurrouco ol' tho same vowel ut

the end is coinparocl to the uiovoiivonts of a dancer (innrittmvA.

2

218

and conquered the highest world. He who has this knowledge obtains

Indra's favour and conquers the highest world.

Tat Savitur vrhimahe vayam (5, 82, 1-3) and adya no deva savitah

(5, 82, 3-5), are the beginning and the [321] sequel of the Vaisvadeva

Sastra on the third day, which is a Rathantara day.

Tad devasya Savitur vdryam mahad vriviima'he (4, 53, 1) is the (Nivid)

hymn for Savitar. Because the end (which is aimed at) is a great one

{viahad) ; and the third day is also an end. Ghritena dydvd prithivi

(6, 70) is the (Nivid) hymn for Dyavaprithivi. It contains the words

ghritasriyd, ghrita 'pfichd, ghritavridhd, in which there is a repetition

(because the word ghrita is three times repeated) and the consonance of

the terminating vowels (because there is three times d at the end), which

are characteristics of the third day.

AnasvS jato armlMsur (4, 36) is the (Nivid) hymn for the Ribhus.

It contains, in the words rathas trichakrah, the term '* three " (tW), which

is a characteristic of the third day.

Pardvato ye didhisanta (10, 63) is the (Nivid) hymn for the Vitivedevah,

Because the word anta (the end) is to be found in the word paravato

{ato in the strong form anto), and the third day is an end (an object). This

is the Gayasukta, by which Gaya, the son of Plata, obtained the favour

of the Vi^vedevah and conquered the highest world. He who has this

knowledge obtains the favour of the Vis^vedevah and conquers the highest

world.

Vaisvanardya dhi^amm (3, 2) is the beginning of the Agnimaruta

^astra. The anta (end) is in di^and (but the t is wanting). The third

day is also an " end " (to a Tryaha or period of three days).

Bhdrdvard maruto (2, 34) is the (Nivid) hymn for the Marutas. Here

by anta is the plural (most of the nominatives of this verse are in the

plural) to be understood, because the plural is the end (the last among

the terminations, following the singular and dual). The third day is

also the end (of the Tryaha).

[3221 Jdtavedase sunavdma (1, 99, 1) is the constant verse for JStavedas.

Tvam ague prathamo afigird (1, 31) is the (Nivid) hymn for Jatavedas,

where each verse begins by the same words {tvam agne\ which is a

characteristic of the third day. By repeating tvam tvam (in every verse),

the Hotar alludes to the following three days (from the fourth to the sixth)

for connecting (both series of three days). Those who, with such a know-

ledge, repeat (at the end of the last Sastra of the third day a hymn every

verse of which contains the term tvarti) have both series of three days

performed without interruption and breach.

210

3.

(071 the Nyihikhay

(Say. These periods of three days form part of the Navardtra—nine

nights included in the Dvadasiaha. [323] The first Tryahah or period of

three days is now explained, and the very same is the first part of the

pristhyam, comprising six days. Now the middle part of the Navaratra

(the second three days) are to be explained.

The Stomas and Chhandas are at an end (i.e., all the Stoma combi-

nations, and the metres are exhausted) on the third day ; that one only

remains. This " that one " is the syllable vdch, which consists of three

sounds ; vach is one syllable, ^and (this) syllable consists of three sounds,

which represent the latter thre days (out of the six), of which Vach

(Speech) is one, and Gaus (Cow) is one, and Dyaus (Heaven) is one.

Therefore, Vach alone is the leading deity of the fourth day.

On just the fourth day, they make Ts/ythikha of this syllable by

pronouncing it with a tremulous voice, increasing and decreasing (divid-

ing) the tone. It serves for rising the fourth day (to make it particularly

important). Because the Nyunkha is (produces) food, for the singers

seeking a livelihood wander about, in order to make food grow (by

their singing for rain).

By making Nyunkha on the fourth day, they produce food; (because

it is done) for producing food. Thence the fourth day is jdtavat, i.e.,

productive. Some say, one must make Nyfinkha with a word comprising

four sounds ; for the animals are fourfooted, in order to obtain cattle.

Others say, one must make Nyunkha with three sounds. These three

sounds are the three worlds. In order to conquer these worlds, tliey say,

•The rules for making the NyflSkha are laid dwon in Asval. Sr. S (7, U), They are

^mfr^nTSI^^lTfr^Tm^, 3 #^ ^ff^^fef^ s^p^rm^, i.e., « on the fourth day is the

second sound (syllable) of each of the two first half verses in the beginning of the

Pr&taranuvake to be pronounced with Nyflnkha. (This NyQukha is made in the following

manner). The 6 (in dpo revatir and rdy6) is pronounced thrice with three moras, in the

high tone (udatta) ; this (d thus pronounced in the high tone with three moras is each

time followed by an indefinite number of half os (i.e., the vowel o pronounced very abruptly

with half a mora only) or by five only, the last 6 (with three moras) being, however,

followed by three half os only ; the first sound is pronounced with some impetus, when

a syllable is spoken with Nyflukha.

This description which is quite exact, as I can assure the reader from my having heard

the Nyiiuka pronounced by a fe'rotriya, is illustrated in AsV by several instances. It

occurs twice in the first verse of the PrStaranuvaka (after the words ya/na rrfyas, the

last syllable of both being changed into 6), and once in the Ajva Sukta (ngnim na 10 21),

after the a of the word ya/iiayo, and in the Niakevalya Sastra. The Nyflukha is always

followed by a pratigara, pronounced by the Adhvaryu, containing also the Nyrtokha.

220

one must make Nyunkha with one sound only. Sangalayaua, the son

of Mudgala, a Brahman, said " The word * Vach ' comprises one syllable

only ; therefore* he who makes Nyuukha by one sound only, does it in

the right way." They say, one must make Nyuukha with two sounds for

[324] obtaining a «taud-point, for man has two legs, and the animals have

foiu;^; thus he places the two-footed man among the four-footed animals.

Therefore, the Hotar ought to make Nyunkha with two sounds. At the

beginning, he makes Nyunkha in the morning prayer (Prataranuvcxka);

because creatures first eat food with the mouth. In this way, the Hotar

places the sacrificer with his mouth (ready for eating) towards food.

In the Ajya -^'astra, the Nyuiikha is made in the middle ; for, in the

middle, he makes the creatures fond of food, and he places thus the

sacrificer in the midst of food. In the midday libation, the Hotar makes

Nyimkha at the beginning, because animals eat food with their mouth.

Thus he places the sacrificer with his mouth towards food. Thus he

makes Nyuiikha at both the libations (morning and'midday) for obtaining

food.

4.

(The Character istics of the Fourth Day. The ^astras of

the Morning and Midday Libations)

The leading deity of the fourth day is the Vach. The Stoma is the

twenty-one-fold, the Saman is Vair4ja, the metre is Anustubh. He who

knows what deity, what Stoma, wdiat Saman, what metre ('are required)

on the fourth day, succeeds through it (the fourth day). The terms d

pra are the characteristics of the fourth day. The fourth day has all the

characteristics of the first, viz., yuhta ratha asu pa (to drink) ; the

mentioning of the deity in first pada, an allusion to this world. Other

characteristics of the fourth day are the jdta^haca, suhra what has the form

of speech (the Nyui3kha), what is by Vimada viriphita, what has different

metres ivichhandas), what is wanting in eyllables,and [325} what has an

excess of them ; what refers to Viraj and to Anustubh ; the tense in

future {kari^yat).

Agnim na svavriktibhih (10, 21) is the Ajya hymn of the fourth day.

It is by the Risi Vimada, whose name is contained in an alliteration in

it (in vi vo made), and has alliterations, consonances, and assonances

(viriphitam),^ Such a hymn is a characteristic of the fourth day. It con-

3 The word viriphitam has, it appears, been misunderstood by Sayana, who explains it

by " nj/M/ifeJiita," 1. e., in which the NyOnkha 4s made. It is true, the Nyunkha is raado

by the Hotar, when repeating the two Vimada hymns (agnim na svavrihtibhir 10, 21, and

kuha 4ri(ta inrjr<\h 10, 22) on the morning and midday jof the fourth day (Sec Asv.

221

sists of eigbt verses, and is in the Pafikti metre ; because the sacrilicc is

a Pafikti (series of ceremonies) ; and cattle are of the Patikti nature {i. e.,

they consist of five parts);(it is done) for obtaining cattle.

These eight verses make ten Jagatis, *, because [326] this morning

libation of the middle three days (from the fourth to the sixth) belongs to

the Jagat {i. e., Jagati). This (the connection of the Jagati with the

morning libation) is a characteristic of the fourth day.

These eight verses comprise ten Anustubhs ; for this is the Anus-

tubh day, in the application of which metre one of the characteristics of

the fourth day consists.

These eight verses contain twenty Gayatris ; for this day is, again,

a day of commencement (like the first, where Gayatri is the metre). In

this consists a characteristic of the fourth day.

Although this hymn is neither accompanied by the chants of the

Sama singers, nor by the recitations of the Hotri priests, the sacrifice

does not lose its essence by it, but the sacrificial personage is even

actually present (in it) ; thence it serves as the Ajya Sastra of the

fourth day. They thus develop (stretch) out (of the form of) the sacrifice

(contained in this hymn), the sacrifice {i. e., this hymn is the external

shape, in the boundary of which the sacrifice— conceived as a being

—

extends and thrives), and obtain (through the medium of this hymn)

the Vach again. (This is done) for establihshing a connection (between

the several periods of three days. Those who have such a knowledge move

continually within the closely connected and uninterrupted periods of

three days (required for having success in the sacrifice).

Sr. S, 7, 11). But the term mji'ihkha being perfectly known to the author of our Brahtnanam,

and its application even being accurately described by him (in 5, 3), it is surprising

only -why he should call this peculiar way of lengthening the syllable 6 (m) in the midst

of a verse, here viriphita. Besides, the Nyu nkha does not take place in the Vimada hymn

only, but in the beginning verses, the PrStaranuvaka of which verse is by the Sudra Risi

Kavasa Ailflsa. Viripliita must refer to some peculiarities which lie in the two hymns

alluded to. On reference to them, every one will observe that in the first of them, each

verse concludes with the word vivak^ase, and contains the words vi vo made, which are an

allusion to the name of the Risi Vimada, who is therefore also called viriphita ; in the*

second, there occurs in the two first verses in the same place (in the commencement of

the second pada) the term adya, and at the end of several padas in the following verses,

the word vaj'rivah. These repetitions of the same words, generally commencing with

va, vi, vo is, no doubt, the proper meaning of the term " viriphitam," as understood by

the author of our Brahmanam.

4. This is brought about by repeating thrice the first and last verses. The pankti con-

sists of 41 syllables. In this way of computation, one obtains 480 syllables, just as many

as 10 Jagatis comprise (Sfly.) If they are divided by 32 (the number of syllables for tho

Auuttubh niotre), then wo obtain 1-5 Anustubhs, and if divided by 24, 20 Gayatris.

222

The Pra-uga Sastra, which is in the Anu§tubh metre, is composed

of the following verses : Ydyo sukro (4, 47, 1), vihi hotrd avitd (4, 48, 1)

vdyo satam harindm (4, 48, 5), indras cha vdyav esdm (4, 48 2-1), d chikitdna

sukratH (5, 66, 1-3), d no visvdhhir iitibhij} (7, 24, 4-6), tyam u vo aprah-

anam (6, 44, 4-6), apa tyam vrijinam ripum (6, 51, 13-15) amhitamc

naditame (2, 41, 1-3). In them, there occur the words, [327] d pra, and

sukra, which are characteristics of the fourth day.

Tarn tvd yajilehhir imahe (8, 57. 10) is the beginning (pratipad) of the

Marutvatiya ^astra. The word imahe *' we ask for " in this verse, means

that this day's work is to be made long (in consequence of the multitude

of rites) as it were (just as one has to wait long before a request is

acceded to). This is a characteristic of the fourth day (for it indicates

the multitude of its rites).

The verses, Idam vaso sutam andhal} (8, 2, 1-2), Indra nedtyi (Val

5. 5-6), prditu Brahmanaspatir (1,4, 34), Agnir netd (3, 20, 4), tvam Soma

hratuhhiJ} (1, 91, 2), piwoanty apo (1, 64, 6), pra va indrdya hvihate (8, 78,

3), which form part of the Marutvatiya Sastra of the first day, are also re-

quired for the fourth day, and are a characteristic of it. Srudhi havam md

ri^anya (2, 11, 1) is the hymn which contains the word hava (call), being

a characteristic of the fourth day. In the hymn Marutvdih Indra vri^-

ahho (3, 47), there is, in its last quarter (47, 5), in the word Jiuvema, the

root hu perceptible, which is a characteristic of the fourth day. This

hymn is in the Tristubh metre.

By means of the padas of this hymn which stand firm, the Hotar keeps

the libation lest it fall from its proper place (it should be kept in its proper

place, like a piece in machinery). Imam nu mdyinam huva (8, 65, 13)

is the setting (parydsa), containing the word huva, which is a characteristic

of the fourth day. The verses (of this hymn) are in the Gayatri metre,

for the Gayatri verses are the leaders of the midday libation in these latter

three days. That metre is the leading one in which the Nivid is placed ;

therefore one puts in (these) Gayatri verses the Nivid.

Piha Somam Indra mandatu (7, 22, 1-2) and srudhi havam vipipd-

nasyddrer (7, 22, 4-5) is the Vairaja Pristham of the Brihat days, to

which the fourth day belongs. [328] This (reference to the Brihat) is

a characteristic of the fourth day.

Yad vdvdna (10, 74, 6) is the immovable Dhayysl.

Tvdm iddhi hava.hcihe (6, 46, 1) forms the womb (central verse) to

which the Hotar brings (all) back, after the Dhayya has been recited ;

for this is a Brihat Sama day, according to its position (thence the

Pragatha, constituting the text of the Bjihat Saman, is its womb).

223

Tvam InJra pratitrtisu (8, 88, 5) *is the Sama Pragatha;(the third

pada) asastihd janitd contains the term " jdta," which is a characteristic

of the fourth day. Tyam it ?u vdjinam UO, 178} is the immovable

T&rksya.

5.

{The Remainder of the Ni^kevalya ^astra, and the

Sastras of the Evening Libation)

Kuha sruta indrah (10, 22) is the Vimada hymn, with alliterations,

assonances, and consonances, by the Risi whose (name) is contained in

an alliteration {vi vo made in 10, 21 being taken as equal to vimada).

This is one of the characteristics of the fourth day. The hymn yudhmasya

te vvi^ahhasya (3, 46) contains (in the fourth verse) the word janu^d

(from the root jan " to be born "), which is a characteristic of the fourth

day. It is in the Tristubh metre. By means of the padas of this

hymn which stand firm, the Hotar keeps the libation, lest it fall from

its proper place.

Tyam uvaT} satrdsdham (8, 81) is the setting. Its words, visvdsu gir^

dyatam, indicate that this day's work is to be made long, as it were, which

is one of the characteristics of the fourth day. They are in the Gayatrl

metre ; the Gayatris are the leaders of the midday libation in these three

* (latter) days.

£329] The Nivid is to be put in that metre which leads (the day);

therefore they put the Nivid in the Gayatris. Visvo devasya netus (5,

50, 1), tat savitur varenyam (3, 62, 10-18), d visvadevam saptatim (5, 82,

7-9), are the beginning and sequel of the Vaisvadeva ^astra on the

fmrth day, which is a Brihat day, being one of the characteristics of

the fourth day. A devo ydtu (7, 45) is the (Nivid) hymn for Savitar

;

it contains the term d, which is a characteristic of the fourth day.

Pra dydvd yajndil} prithivi (7, 53) is the (Nivid) hymn for Dyava-

prithivi ; it contains the term pra, which is a characteristic of the fourth

day. Pra fihhuhhyo diXtam iva vdcham i^ya (4, 33) is the (Nivid) hymnfor the Ribhus ; it contains the words pra and vdcham i^ya, which are

characteristics of the fourth day. Pra suhrditu devimani^d (7, 34) is

the (Nivid) hymn for the Vi^vedevah ; it contains the terms pra and

sukra, which are characteristics of the fourth day. It has different metres,

such as consist of two padas, and such as consist of four padas. This

is a characteristic of the fourth day.

Vaiivdnarasya ^sumatdu s?/(£ma (1, 98Hs the beginning of the Agni-

maruta Sastra ; it contains the term ;ato, which is a characteristic of

the fourth day. Ka im vyahtd (7, 56) is the (Nivid) hymn for the Marutas.

224

(In tlic tliird puda of its first verse) there are tlie words, nahir hy e^dm

jam\mi vcda, which contain the root jan to be born (in januns^i), which

is a characteristic of the fourth day. The verses of this hymn are in

unequal metres ; some have two padas, some four. This constitutes a

characteristic of the fourth day.

Jdtavedase sunavdma somam (1, 99, 1) is the immovable Jatavedas

verse. Agnim naro didhitibir (7, 1) m the (Nivid) hymn for Jatavedas;

it contains .the term janayanta, which is a characteristic of the fourth

[330] day. Its meters are unequal ; there are in it Virajas and Tri3-

^ubhs. This constitutes a characteristic of the fourth day.

SECOND CHAPTER.

{The Characteristics and Sastras of the Fifth and

Sixth Days of the Doddasdha)

6The Characteristics of the Fifth day. The Sastras

of the Morning and Midday Lihations) •

The leading deity of the fifth day is Gdus (the cow). Its Stoma is the

Trinava (twenty-seven-fold), the Saman is the Sakvaram, the metre is

Pankti. He who knows what deity, what Stoma, what Saman, what

metre (are required on this day), succeeds by it. What is not d and

not pra, what is fixed (standing), that is a characteristic of the fifth

day. Besides, the characteristics of the second day re-occur in the fifth,

such as urdhva, prati, antar, vrisan, vridhan : the mentioning of the

deity in the middle pada, an allusion to the airy region. (In addition

to these, there are the following peculiar characteristics), dngdha, (duh to

milk) udha (udder), dhenu (cow) pvi'sni (cloud, coav) mad (drunk), the

animal form, an increase (acZ/j^asa/i), ' for the animals differ in size, as

it were, one being smaller or bigger than the other/ This (fifth) day

is jdgatam, i.e., it refers to the movable ijagat) things (or the Jagatl

metre), for [331] the animals are movable ; it is hdrhatam, for the animals

have reference to the Brihati metre ; it is pdnktam, for the animals refer

to the Pafikti metre; it is vdmam, i.e., left, because the animals are of

this quality.' It is havi^mat, i.e., having offerings ; because the animals

* The Pasitis considered to have five feet, the mouth being reckoned as the fifth. Say.

2 The original viksudrd iva hi pasavo cannot be literally translated. I therefore must

content myself with a paraphrase, based chiefly on Sdyana ; ksiidra means small, low ; and

vi expresses " different, manifold,"

° Say. interprets the word mmahere differently. He takes it to mean " lovely, beautiful."

This, he says, refers to the song (what song, he does not specify) which is pleasing to hear

on account of its sweet tones and sounds ; op to the beautiful view which animals, such

are an offering (serve as an offering) ; it is vapu^mat, i.e., having a

body ; for the animals have a body ; it is sdkvaram pdnlttam, and has the

present tense, just as the second day.

Imam H suvo afithim (6, 15) is the Ajya ^astra. It is in the Jagati

metre with additional other metres (such as ^akvari, Atiti akvari, &c.);

this is the animal characteristic of the fifth day.

The Pra-uga Sastra of the fifth day, which is in the Brihati metre,

consists of the following verses : A no yajnam divisprisam (8, 90, 9-10),

a no vdyo (8, 46, 25), rathena prithapdjasd (4, 46, 5-7) bahavah silrachak-

$asd (7, QQ, 10-12), ima u vdm divistaya (7, 74, 1-3), pibd sutasya rasino

(8, 3, 1-3), devam devam vo vase devam (8, 27, 13-15) bfihad u gdyi^e

vacha ( 7, 96, 1-3).

In the verse yat pdnchajanyaydvisd (8, 52, 7), which is the beginning

of the Marutvatiya Sastra, there is the word panchajanyayd (consisting

of five families) which (five) is a characteristic of the fifth day (it being

pdfikta, i. e., five-fold.)

Indra it somapa ehaJ} (8, 2, 4), Indra nediya edihi (Val. 5, 5), utti^tha

Brahmariaspate (1, 40, 1), Agnirnetd (3, 20, 1), tvam soma 'kratubhi}).{\, 91,

2), [332] pinvanty apo (1, 64, 6), bfihad Indrdya gdyata (8, 78, 1) is the

extension (of the Marutvatiya Sastra) of the fifth day, which is identical

with that of the second day.

Avitdsi sunvato (8, 36) is a hymn which contains the word mad "to

be drunk." There are (in the first verse) five padas, which is in the Paiikti

metre, all these are characteristics of the fifth day. Ttthd hi soma in mada

(1, 80) is another hymn in the Pafikti metre, consisting of five padas

which contains the word mad also.

The hymn Indra piba tnbhyam suto maddya (6, 40), composed in the

Tristubh metre, contains the word mad also. By means of this pada

which remained firm, the Hotar keeps the libation in its proper place,

preventing it from slipping down. The triplet viarutvdm indra midhva

(8, 65, 7-9) is the setting containing neither the word a nor pra which is a

characteristic of the fifth day. These verses are in the Gyatri metre, which

lead the midday libation of the three days' sacrifice. The Nivid is placed

in that metre which is the leading one. Therefore the Hotar places

the Nivid in (these) Gayatris.

as cows, horses, &c., represent to the eye of the spectator. But these explanations have

no sense at all, and appear to be mere guesses. I think it better to take the word in

the meaning «* left " according to which the animals are,the " left part " ia creation, opposedi

to men and gods who represent the right.

&

226

7.

(On the ^dkvara Sdman and the Mahdni5,mnis.

The Nhhevalya ^astra.)

On the fiftk day, which is a Rathantara day, the Sama singers chant

the Mahanamni verses* according to the Sakvara tune ; this is a charac-

teristic of the fifth day. Indra (having had once a desire of becoming

great), made himself great by means of these verses ; therefore they are

called Mahanamni. These worlds (also) are Mahanamnis, for they are

great.

[333] Prajapati had, when he created the universe, the power (of making

all) this and everything. The power possessed by Prajapati to make

all this and everything when creating these worlds, became the Sakvari

verses. Thence they are called Sakvaris (from saknoti, he has the power).

He (Prajapati) made them (these Mahanamnis) to extend beyond the

frontiers. All that he created as extending beyond the frontiers, turned

cords (sima). Thence comes the word siman, from sima a cord.

The verses Svddor itthd vi§uvato (1, 84, 10), upa no haribhiT} sutam

(8, 82, 31), indram visvd avivridhann (1, 111, 1), are the Anurupa (of

the Niskevalya Sastra) ; they contain the words vri^an, prisni, mad,

vridhan, which are characteristics of the fifth day. Yad vdvdna (10, 74, 6)

is the immovable Dhayya. By repeating Ahhi tvd sura nonumo after the

Dhayya, the Hotar returns to the womb of the Rathantaram (as the receptacle

of all ceremonies), this (fifth) day being a Rathantara day by its position.

Mo §u tvd vdghatas chana (7, 32, 1-2) is the Sama Pragatha with an addi-

tional foot, having the animal form (five parts), which is a characteristic

of the fifth day. Tyam jJ su vdjinam is the immovable Tarksya.

8.

(The 'Remainder' of the "Niskevalya Sastra. The

Sast7'as of the Evening Libation.)

The hymn, predam hrahma (8, 37) is in the Pafikti metre, comprising

five padas. The hymn, Indro rriaddya vdvridha (1, 81) is in the Paikti

metre, consisting of five padas, and containing the term ''mad." Bymeans of the hymn Satrd maddsas tava (6, 36, 1) which contains the term

"mad" also, and is in the Tristubh metre, the Hotar keeps through

its padas which remain firm, the libation in its proper place, [334]thus preventing it from falling down. The triplet, tarn Indram vdjay-

dmasi (8, 82, 7-9) is the setting (parydsa). (Its third pada) sa vrisd vris-

abho hhuvat, contains the animal from (there is the word I'^fisan, i. e.,^

" These are t'idd maghavav. Bee 4, 4.''

227

male, in it). It is in the Gayarti metre, for the Gayatris are the leading

metres at the midday libation in this Tryaha (the three days from the

fourth to the sixth). The Nivid is placed in that metre which is the

leading. Therefore the Hotar places the Nivid in (these) Gayatris.

The verses, tat savitur vrimmahe (5, 82, 1-3) aclyd no deva savitar (5,

82, 13-15), are the beginning and sequel of the Vaisivadeva Sastra on

the Rathantara day, of which the fifth is one. Ud u ?ya deva}} savitA

damund (6, 71, 4-6) is the (Nivid) hymn for Savitar. In it there is the

word mmam (in the last pada), i.e., left, which is a characteristic of the

animal form. In the Dyavaprithivi hymn, mahi dydvdprithivi (4, 56)

the words ruvad dhohsd (in the last pada) contain the animal form (be-

cause the word dhok^d, from the root duh, to milk, is in it).

Ribhur vibhvd vdja (4, 34) is the Rlbhu hymn. Because the animals

are vdjal}, i. e., property, booty, which {odjal}) is an animal form. Stu^e

janarh suvratarh navyasihhir (6, 49, I) is a hymn (in the Tristubh metre)

with an additional pada (in the last verse, which is in the Sakvari, instead

of in the Tristubh metre). This is the animal form (animals being

supposed to have five feet instead of four, the mouth being counted aa

the fifth) which is a characteristic of the fifth day. Havis pdntam ajaram

(10, 88, 1) is the beginning of the Agnimaruta Sastra. It contains the

word havis, i. e., offering, which is a characteristic of the fifth day. Vapur

na tachehikituse (6, 66) is the (Nivid) hymn for the Marutas, which con-

tains the word vapus, i. e., from. Jdtavedase sunavdma is the invariable

Dhayya. Agnir hotd [335] grihapatil} (6, 15, 13) is the (Nivid) hymn

for Jatavedas, with an additional pada (at the end) ; this is the animal

form, which is a characteristic of the fifth day.

9.

(On the Eituydjas of the Sixth Day.)

The sixth day is deva ksetra, i. e , the field of the gods. Those who

enter on the sixth day, enter the field of the gods who do not live to-

gether, but each in his own house. They say, No Ritu (season) lives

in the house of another Ritu. Therefore the priests perform the Ritu-

yajas (offerings to the Ritus), each for himself, without appointing

another one to do it for them.' Thus the priests prepare all the Ritus

' This refers to the circumstance that at the common Soma sacrifices, such as the

Agnistoma, the Rituyaja mantra for the Adhvaryu and the sacrificer are repeated by the

Hotar, and not by the Adhvaryu'and the sacrificer themselves. But at a Sattra, to •which

class of sacrifices the Dvadas'aha belongs, this is not allowed ; each must act for himself,

each member of the body of priests who are performing a Sattra, being alternately priest

and sacrificer. The RituySja mantras for the Adhvaryu and sacrificer are the elovonth

and twelfth in order. See the note on page 135-30.

228

-without foregoing such or sucli one (and make them fit for their own use),

that the whole assemblage enjoys happiness, each in his own place.

They say, No order for making the Ritu offering is required, nor is the

formula "vaw^at" to be repeated. Because the order given (by the Maitr4-

varuna), for the Ritu offerings are the Vach, who is wearied on the sixth

, day. When they would give the order (for repeating the Yajyas) for the

Ritu offerings, and call " vdu^at,^^ then they would have Vach wearied,

tired, sinking under her load^ (the number of mantras recited on the

previous days) and faltering in her [336] voice.' But if the priests do not

repeat the order for the Ritu offerings, nor repeat vausat after the Yajyas,

then they fall from the line of the sacrifice which should not be broken

and (consequently they fall) from the sacrifice, from the prana (breath),

Prajapati and cattle, and will (henceforth) walk crooked. Therefore the

order (prai§a) to repeat the mantras, as well as the Yajya verse (at the

end of which the Vasatkara occurs) should be preceded by a Rik verse.'

Thus they will not have the Vach wearied, tried, sinking beneath her load,

faltering in her voice, nor will they fall from the line of sacrifice which

should not be broken, nor from the sacrifice, nor from the prana, nor from

Prajapati, nor from the cattle, nor walk crooked.

10.

{On the T^Jature and Meaning of the Paruehhepa Verses.)

They place at the two first libations a Paruehhepa verse (one seen by the

Risi Paruehhepa) before each of the Yajyas, which are repeated by the

seven Hotars in their order (the so-called prasthitas).^ The name of their

metre is Rohita. By means of it Indra ascended the seven heavens.

Thus he who has this knowledge ascends the seven heavens. They say,

Verses which consist of five padas (steps) are a characteristic of the fifth

day, and such ones as consist of six padas are fit for the sixth day, whythen are metres of seven padas (as the Rohita is) [337] recited on the

sixth day ? (The reason is) By six steps the sixth day is reached ; but by

cutting off, as it were, the seventh day (by taking it single) they settle

with the seventh step down (in heaven after having reached it by six).

Thus they regain the Vach for the connection (of the whole). Those who

are possessed of such a knowledge have the three days connected and un-

broken.

' Riknavahi; rifena=b^agna, broken, stands, as Sfiy. observes, instead of tMnkjia.

' Valmrdvini.

• The verse to be prefixed to the Praisa and YSjya is tuhliyani Mnvdnd (2, 36, 1).

' Previous to the recital of every Yajya, one of the Paruehhepa verses is to berepeated. These are, vri§ann indra vri§a pdndsa indavah (1, 139, 6-11) and pibd somam4.iidra suvdnam(l, 130, 2-10).

220

11.

(On the Origin of the Paruchhepa Vei'ses.)

The Dev^s and Asuras waged war in these worlds. The Devas turned

the Asuras by means of the sixth day's ceremonies out of these worlds.

The Asuras seized all things which they could grasp, took them and threw

them into the sea. The Devas following them behind'" seized by means

of this metre (of the Paruchhepa verses which have seven padas) all they

(the Asuras) had grasped. Just this pada, viz., the additional pada (the

seventh in the Paruchhepa verses) became a hook for the purpose of

gathering the treasures (thrown into the sea by the Asuras). Therefore

he who has this knowledge, deprives his enemy of his fortune and turns

him out of all these worlds.

12.

{The Characteristics of the Sixth Day. The Sasti^as of the Morning and

Midday Libations.)

Heaven (Dydius) is the leading deity of the sixth day. The Stoma is

the thirty-three-fold, the Saman is Raivatam, Atichhandas the metre.

What has the same end (refrain) is a characteristic of the sixth day. [338]

The sixth day has the same characteristics as the third, viz. the words,

asi:a, anta, end, repetition, consonance, cohabitation, paryasta (set), three,

what has the form of anta ; the mentioning of the deity in the last pada,

an allusion to that world (heaven). The peculiar characteristics of the

sixth day are, the Paruchhepa hymns comprising seven padas, the

Narasaihsam, the I^dhhdnedi^tham, the Raivatam the Atichhanddl}, and

the past tense.

Ayam jdyata manu^o dharimavi (1, 128) is the Ajya Sastra, which

is a Paruchhepa hymn, an Atichhandah (a metre exceeding the normal

measure) comprising seven padas, which is a characteristic of the sixth

day.

The Pra-uga Sastra consists of the following verses, which all are

Paruchhepa, and Atichhandah, comprising seven padas : stirnatn harhir

up no ydhi vitaye (1, 135, 1-3), a vdm ratho niyutvdn (1, 135, 4-6);

susuma yatam adrihhir (1, 137, 1-3};yuvdm stomebhir devayanto (1, 139,

4-6); avar maha '1, 133,6-7); astu srdu^al (1, 139, 1); o $m no ague

srhiLuhi tvdm ilito (1, 139, 7) ;ye devdso dity ekoda'sa (1, 139, 11); iyam

adaddd rahhasam (6, 61, 1-3).

Sa purvyo mahdndm (8, 52, 1-3) is the beginning of the Marutvatiya

Sastra, because mahan is a word in anta (ace. mahdntam), and anta, i. e.,

'" 4HM/wi/a=p»'i.st/jQto gaivd S.

230

end, is a characteristic of the sixth day, being the end (the last of the

second series of three days). The verses, Traya indrasya Soma (8, 2, 7-9)

Indra nediya edihi (Val. 5, 5-6);pra nCinam Brahmaiiaspatir (1, 40, 5-6)

Agnir neta (3, 20, 4); tvam Soma kratubhiJ} (1, 91, 2), pinvanty ap6 (1, 64, 6)

and naliili suddso ratham are the extension (dtdnal} of the Marutvatiya

Sastra) and identical with those of the third day.

Yam tvam ratham indra medhasdtaye (1, 129) is a Paruchhepa hymnin the Atichhandah metre, consisting [3391 of seven padas. Sa yo vri§d

vri^nyehhih (1, 100) is the hymn whose verses have the same refrain**

(samdnodarka). Indra Marutvd iha pdlii (3, 51, 7) is the hymn,^* which

contains an anta, (a participle of present tense form in ant, or its equiva-

lent) in the words Cverse 9), tebhil} sdlcam pibatu vritrakliddaljt, ; because

vritrakJiddo (ddo being taken as equivalent to anta) is the anta, and the

sixth day is the end (anta). By means of this hymn, which is in the

Tristubh metre, the Hotar keeps through its padas which remain firm,

the libation in its proper place, preventing it from falling. Ayarh ha yena

(10, 65, 4-6) is the triplet which serves as a setting, for in its words, svar

marutvatd jitam, there is an anta, jita is an anta.^ ^ These verses are in

the Gayatri metre ; the Gayatris are the leading metres at the midday

libation during these three days. The Nivid is put in the leading metre;

thence the Hotar puts the Nivid in the Gayatri metre.

The verses, revatir na sadhamdde (1, 30, 13-15), and revdn id (8, 2,

13-15), form the Raivata Pristha (the Raivaita Sama), which is used on

a Brihat day, to which the sixth day belongs. The verse yad vdvdna is the

invariable Dhayya. By " tvdrh iddhi havdmahe " (6, 46, 1-2) which follows

the Dhflyya, the Hotar returns all to the womb of the Biihat Sama; for

this is a Biihat day according to its position. Indram id devatdtaya (8,

3,5-6) is the Sama Pragatha which has the characteristic of ninrita

(has a consonance).''' Tyam ti su vdjinam is the invariable Tarksya.

13

[2^0] [The Remainder of the Niskevalya Sastra and the ^astras of the

Evening Libation.)

Endra ydhy upa nali (1, 130) is the Paruchhepa hymn, in the Atichhan-

dah metre, comprising seven padas. Pra gha nvasya (2, 15) is the hymn

whose several verses have the same refrain.*' In the hymn ahhiir eko

1^ This is Manitvdn no hhavatv indra Uti.

" In the present state of the Samhita it is incorporated with another one.1' This appears to be an error, the form ant is to be sought in marutvatd." Because in every pada there is the word Indra, the repetition of which rosembloa

the sounding of a bell metal instrument.— Say." This is mada indra chakara.

231

rayipate (6, 31), the words occur (verse 5) ratham dtistlia iuvinrimna

hhimarn ; in it the word sthd " to stand, " marks an end (standing being the

end of going) which is a characteristic of the sixth day. By means of this

hymn, which is in the Tristubh metre, the Hotar keeps, through its padas

which remain firm, the libation in its proper place, preventing it from

falling. UiM no harihhilj. stiitam (8, 82, 31-33) is the setting which has the

same refrain. It is in the Gayatri metre, which is the leading one of the

midday libation of the three (latter) days. Therefore the Nivid is to be

placed in it. Ahhi tayni demm Savitdram (Vaj. Sariih. 4, 25) is the

beginning of the Vaii^vadeva 6astra, in the Atichhanda metre. Tat Savitur

varej^yam (3, 62, 10-11) and doso agdt from the sequel, because gata, i.e.,

gone, signifies an end, which is a characteristic of the sixth day.

Ud u sya devdl} savitd savdya (2, 38) is the (Nivid) hymn for Savitar ; the

words therein, sasvattamam tadapa vahnir asthdt, contain an anta, for sthita,

i.e., standing is an anta.

Katard purvd (1, 185, 1) is the (Nivid) hymn for Dyavaprithivi, whose

verses have the same refrain. i»

Kim u sresthal} kirn yavistho (1, 161) and upa no vdjd adhvaram

rihhuksa (4, 37) form the Arbhavam [341] Naras^arbgam hymns, in which

the term " three " occurs, being a characteristic of the third day.

The two hymns Idam ittlid rdudram (10, 61), and ye yajilena daksi-

nayd samaktd (10, Q2) form the Vaisvadeva (Nabhanedistha) hymns.

14.

{The Story of Ndhhdnedistha, the son of Manu.)

He recites the Nabhanedistham. Nabhanedistha was a son of Manu,

who was given to the sacred study (after his investiture in the house of

his Guru) ;

*' his brothers deprived him of his share in the paternal pro-

perty. He went (to them) and said, " What portion is left to me ? " They

answered, " Go to the adjudicator ^* and arbitrator. " By "adjudicator

and arbitrator " they meant their father. He went to his father and said,

" They have divided the property including my share among themselves."

The father answered, " My dear son, do not mind that. There are the

Angirasah just engaged in holding their sacrificial session (Sattra) for

going to heaven. As often as they commence the ceremonies of the sixth

day, they are puzzled (frustrated in their design). Let them recite on the

sixth day those two hymns (abovementioned, Rigveda 10, 61-62), then they

will give thee the sum of a thousand which is contributed by all the

" This is dijdvd rak^atam prithivi no nbhvdt." This is the meaning of the term hrahmachuruam vasantam." I^istdva.

232

sacrificers wlio participate in the sacrificial session, ^* when they go to

heaven." He said, " Well, let it be so." He then went to them,

saying, " Receive me, the son of Manu, among you, ye wise !" Theysaid, "What dost thou wish, that thou speakest thus ? " He answered,

[342] " I will show you how to perform the sixth day, then give me the

reward for the sacrificial session of a thousand (cows or other valuables),

when you go up to heaven." They said, " Well, let it be so." He madethem recite on the sixth day those two hymns ; then they became aware

of the Yajfia (the sacrifice regarded as a person, leading to heaven), and

of the heaven-world. Therefore the Hotar recites those two hymns on

the sixth day, in order that the sacrificer might become aware of the

sacrifice, and to have subsequently pointed out the heaven-world. Whenthey were going up, they said, " This thousand, Brahmana, belongs to

thee." When he was putting all together (the thousand pieces), a manclothed in a blackish (dirty) dress '® alighted and approaching him, said,

" This is mine ; I have left it here." He answered, " The Angirasah have

given it to me," The man said " Then it belongs to either of us, thy

father may decide." He went to his father. He asked him, " Have they

not, my dear son, given you (the reward) ? " He said, " They have given

me ; but a man clothed in a blackish dress alighted, and approaching mesaid, ' This is mine, I have left it here.' So saying, he took it." The

father said, " It is his, my dear son ! but he will give it to thee." Hewent back to him, and said, " Sir, this belongs only to you ; so says myfather." He said, " I give it to thee, because you have spoken the truth, (i.e.,

acknowledged that it is my property)." Therefore a man who is learned

must speak only the truth. This is the mantra of " the thousand gifts," the

Nabhanedistha hymn. Upon that man who has this knowledge, a thousand

gifts shower, and he gets a glimpse of heaven by means of the sixth day.

15.

[343] On the auxiliary ^astras at the Evening Libation, 'Ndhhdnedi^tha,

Vdlahhilyd, the Siikirti Hymn, Vrisdkapi, and Evaydmarut. The Ayni-

mdruta Sastra of the Sixth Day. {See 6, 27-30.)

The Hotar ought to repeat those Sastras which are called the

accompaniments (of the others on the sixth day), viz., the Nftbhanedis-

tham, Valakhilya, Viisakapi and " Evay^maruta only as auxiliaries

(to the Vai^vadeva-^astra). If the Hotar foregoes only one of them,

" This is the translation of sattra-parive?ai;a«i.

*" say. says that according to another Sakha, this man is Rudra, the master of cattle.

233

(tliese additional -^astras), the sacrificer Tvill lose something. If he

foregoes the Nabhanedistham, then the sacrijScer will lose his semen;

if he foregoes the Valakhilyas, then the sacrificer will lose his breath;

if he foregoes the Vj-isakapi, the sacrificer will lose his soul; and

if he foregoes the Evayamarutam, then he will turn the sacrificer

out of his divine and human position. By means of the Nabhanedis-

tham, he (the priest) poured the semen into the sacrificer ; by means of the

Valakhilya verses, he transfoi med them (to make an embryo). By means

of the hymn "' by Sukirtj, the son of Kaksivat, he made the womb

set forth the child, because therein (in the first verse is said), " Let us

rejoice in thy shelter, Indra ! (just as people find pleasure in a large

commodious room)." Thence the child (garhha), though being larger, does

not damage the womb which is (much) smaller. If the womb is pre-

pared by (this) sacred hymn (Brahma, the Sukirti hymn), then the

Hotar imparts to the sarcificer the faculty of walking by means of the

Evayamaruta hymn (5, 87). If he has done all required for making

the sacrificer walk, then he walks (he has obtained the faculty of

walking).

Ahascha krii^rt<^m aliar arjunam (6, 9, 1-33) is the beginning of the

Agnimaruta ^astra, because ahas [344] is a repetition, and a consonance,

which is a characteristic of the sixth day. Madhvo vo nama mdrutam

yajatrd (7, 57) is the Maruta hymn. Here is the plural (because tbe

Marutas are many) to be urged ; because the plural is an anta, and this

is a characteristic of the sixth day.

Jdtavedase sunavdma (1, 99, 1), is the invariable Jatavedas verse. Sa

pratnatM sahasd (1, 96, 1) is the (Nivid) hymn for Jatavedas, whose

verses have the same refrain, which is a characteristic of the sixth day.

The priest, apprehending the anta, i. e., ends of the sacrifice, might fall

down, keeps them up by repeating twice the word dhdrayan,^'^ i. <?,,

they may hold, just as one ties and unties successively the ends of a

cord, '* or just as one (a tanner) is driving in the end of a (wetted) skin

a peg, in order to keep it (expanded^. It is done to keep the sacrifice

uninterrupted Those who have such a knowledge have the three days

continuoLis and unbroken (undisturbed).

'' Apa prdcha India {10, 131).

" It is in the last pada of all versos of this hymn.

»3 la order to make of thorn a largo ring.

4

234

raiRD CHAPTER.

(The Characteristics and ^astras of the Seventh and Eighth Bays)

16.

{The Characteristics of the Seventh Day. The ^astras of the Morningand Midday Libation.)

The terms a and pra are the characteristics of the seventh day. The

seventh day is just like the first, yukta, ratha, dm, piba, the deity

mentioned in the first pada, the allusion to this world (earth,) jdta,

aniruhta, hari^yat (future), these are the characteristics of the seventh

day.

[345] Samudrdd ilrmim (10, 123, 2) is the Ajya hymn. Here is

something hidden {aniruktam, i. e., not explicitly stated) which is a

characteristic of the seventh day. In the sea (Samudra) is Vach ; because

neither the sea becomes (ever) extinct, nor Vach. Thence this (hymn) is

the Ajya (Sastra) of the seventh day. From the Yajna (sacrifice) only,

the Hotar thus extends the sacrifice,* and thus they recover Vach again

(to contimie the sacrifi:ce). The Stomas are at an end, the meters are at

an end on the sixth day. Just as (at the Dartiapurnamasa Isti) they

cause to drip upon the pieces of sacrificial food drops of melted butter

{djya\ in order to make them hot again " for recovering its essence

already gone ; in the same way, they recover the Stomas and meters

for regaining (the essence of) the sacrifice again by this Ajya Sastra

of the seventh day. It is in the Tristubh metre ; because this is the

metre at the morning libation during the (last) three days.

The Pra-uga Sastra consists of the following mantras : a vdyo

bhu^a (7, 92, 1), praydbhir ydsi (7, 92, 3) d no niyudbhi^ satinir

(7, 92, 5), pra sotd jiro adhvaresv asthdt (7, 92, 2), ye vdyava indra

mdda ndsa (7, 92, 4), yd vdm satam (7, 91, 6),' pra yad vam Mitrdvarund

(6, 67, 9-11), d gomatd tidsatyd (7, 72, 1-3), d no deva savasd (7, 30, 1-3)

pra vo y(^7ie§u (7, 43, 1-3), pra ksodasd dhdyasd (7, 95, 1-3). In these

verses there are the characteristics of the [346] seventh day, a and pra^

contained. They are in the Tristubh metre, becatise this is the metre

at the morning libation during the (last) three days.

' "With the sixth day, the sacrifice is finished. V4ch is done up ; but the priest

commences now developing the Yajna again. This can be done only by starting from the

Yajna itself (without any other help), and recovering the Vach in the form of this allusion.

2 AH this is implied in the expression pratijabhighdrayan

.

' These six verses form two triplets ; they all are sO called ekapdtinls, and consti-

tute the two triplets for Vayu and Indra respectively, which are always required at

the Pra-uga Sastra.

235

A tvd ratliam yathotaya, (8, 57, 1-2) idamvaso sutam andah (8, 2, 1-2),

Indra nediya ed ihi (Val. 5, 5-6), praitu Brahmanaspatir (1, 40, 3-4),

Agntr netd (3, 20, 4:\ tvam soma kratuhhih (1, 91, 2), pinvanty apa/i (1,

64, 6), pra va indrdya hrihate (8, 78, 3), are the extension (of the Marut-

vatiya ^astra) of the seventh day, identical with that of the first.

la the hymn, Kayd subhd savayasah (1, 165) (9th verse), in the

words na jdyamdno nasate, na jdta the term jdta occurs, which is one

of the characteristics of the seventh day. This is the Kaydsuhhiya

hymn which effects unanimity (among people) and prolongs life. Bymeans of it Indra, Agastya, and the Maruts became (unanimous). Byreciting the KaydsiihMyam hymn, the Hotar produces unanimity. • But

it bears upon the prolongation of life also. Who desires that, may have

repeated the KaydsiihMyam. It is in the Tristubh metre. By means

of its pada which remains firm, the Hotar keeps the libation in its proper

place, preventing it from falling down.

The hymn, tyam su mesam mahayd (1, 52) contains (in the second pada

of the first verse) the words atyarfi na vdjam havanasyadatnratham^ the

term ratha, i.e., carriage, being a characteristic of the seventh day. It is

in the Jagati metre, for the Jagatis are the leading metres at the

midday libation of these three last days. The Nivid is placed in that

metre which is the leading ; thence one places (here) the Nivid in the

Jagatis.

The hj^mns representing cohabitation are now repeated ; they are in

the Tristubh and Jagati metres. Because cattle is represented by

cohabitation and [347] the Chandomas * are cattle and calculated for

obtaining cattle. Tvdm iddhi havdviahe, and tvam hy ehi [348] eherave

{S, 50, 1-2) form the Biihat Pristha on the seventh day. The same

Pristhas take place as on the sixth day. The Vairupam (Sama) belongs

*The Chandomah are three peculair Stomas, which are required on the three last days

of Navardtra, or the seventh, eighth, and nimth days of the Dvfidas'Sha and the name, of

these three days themselves. They are minutely described in the TSndya lir^hmanam

3, 8-13, These Stomas are, the tv?enty-fou7-foLd (chaturvirhsa), the forty-four^fold {chatvi-

ehatvdrimsa), and the forty-eight-fold (astdcl'Mtvarimsa). The verses required foi*

chanting the Chandomah on the three last days of Navaratra are (according to the Udgd-

tri prayoga of the Dvddasdha) all put together in the second part of the S§mavedarchi-

kam, coDimencing vyith the second Ardha of the fourth Prapathaka (pra Mvyam usaneva),

and ending with the fiftli PrapSthaka (with the verso Yuiiksz/d hi kesinA hari). Theorder is, on the seventh day, all 8ama verses ?,re put in. the twenty-four-fold Stoma, on

the eighth all are chanted according to the forty-four-fold Stoma in three varieties, on

the ninth all are put in the forty-eight-fold Stoma, of which there are two varieties

enumerated. There is here no change of the Stomas according to the libations, as it is

m the Agnistpma and the cognate sacrifices. That Stoma, in which the first Stotram

236

to the Ratbantaram ; the Vairajam to the Biihat ; the Sakvaram to the

Rathantaram, and the Raivatam to the Brihat. Therefore (because the

Eaivatam representing the Brihat was chanted on the sixth day) the

Brihat Pri§tha takes place (on the seventh day) ; for they fasten through

that Brihat (of the sixth day), the Biihat (of the seventh day) to prevent

the cutting off of the Stomas ; for, if. the Rathantaram (which is opposed

to the Brihat) is used, then the union (of the sixth and seventh days) is

destroyed. Therefore only the Brihat is to be used (on the seventh day.)

Yad vdvdna is the immovable Dhayya. By the subsequent recital of

the Rathantaram ahhi tvd sura nonumah, the Hotar brings all back to the

womb ; for this is a Rathantara day according to its position. Tihd suta-

sya rasinal} (8, 3, 1-2) is the Sama Pragatha, which has 'piba, one of the

characteristics of the seventh day. Tyam it su vdjinam is the invariable

Tarksya.

17

{The Bemainder of the Niskevalya ^astra. The Sastras of the Even-

ing Libation.)

Indrasya nu virydni (1, 32) is a hymn which has the characteristic

word pm of the seventh day. It is [349] in the Tristubh metre. By

(the Bahis-pavamana) is chanted, remains in force for the whole day. The Bahis-pava-manas of all three days, generally contain as many verses as the Stoma has members.So, for instance, the Bahis-pavamana of the seventh day consists of 24 verses (Samavedaii, 465-88), for the twenty-four-fold Stoma is reigning during this day ; the Bahis-pava-

mana of the eighth day consists of forty-four verses (Samaveda ii. 524-67), for the Stomareigning during this day is the forty-four-fold, &c. The four Samans which follow the

Bahis-pavamana Stotras at the midday libation, are called afydni, the four which follow

the Pavamana Stotras at the midday libation, go by the name of Pristhdni, and the four

which follow the Arbhava-pavamana Stotra at the evening libation are called ^lkthdni.

Now the diydni, pristJidni and tikthdni generally consist either of three or evenonly two verses. If they consist of only two verses, they are to be made three, just asis the case with the Rathantara, Naudhasa, and Kaleya Pristha at the Agnistoma. Thethree verses then are, in three turns, so often to be repeated, as to yield twenty-four,

forty-four, or forty-eight. Bach turn of the twenty-four-fold Stoma contains, for ins-

tance, eight verses, in three divisions, in the following order : —I. 8-a, 3; b, 4;c, 1: II. 8-a, 1 ; b, 3 ; c, 4 : III. 8-o, 4 ; b, 1 ; c, 3.

In the forty-four-fold Stoma, the repetitions are arranged in the following way :—I. t5-u, 3 ; b, 11 ; c, 1 : II. 14-a, 1 ; b, 3 ; c, 10 : III. 15—a, 11 ; b, 1 ; c, 3.

The forty-eight-fold Stoma is as follows :—I. 16-a, 3 ; b, 12 ; c, 1 : II, 16-a, 1 ; b, 3 ; c, 12 : III. 16 -a, 12 ; b, 1 ; c, 3,

The forty-eight-fold Stoma is the last of the Stomas ; thence it is called anta. TheChandoraah are said to have the animal form. According to the Tat'dya BrShm. (3, 8),

the animals have eight hoofs, thence are eight verses required in each turn when thetwenty-fonr-fold Stoma is made

; or, they are said (3, 12) to consist of sixteen pieces ;

thence are sixteen verses in each turn required when the fort}-eight-fold.Stoma is made.

237

means of ihe padas which remain firm, the Hotar keeps the libation in its

proper place, preventing it fiom falling down.

Ahhi tyam me^am yuruhHtam (1, 51, 1) is a hymn in which pra is

replaced by ahhi, forming a characteristic of the seventh day. It is in

the Jagati metre, because the Jagatis are the leading metres at the midday

libation. There lore the Nivid is to be placed in it.

These hymns representing cohabitation are now repeated, which are

in the Tristubh and Jagati metres ; because cohabitation represents

cattle, and the Chandomas represent cattle; (this is done) in order to

obtain cattle.

Tat savitar vinimahe (5, 82, 1-3), adya no deva Savitar (5, 82, 3-5)

are the beginning and sequel of the Vaisvadeva ^astra in the Rathan-

tara days, on the seventh day. Ahhi tvd deva Savitar (1, 24, 3) is the

(Nivid) hymn for Savitar, which contains instead of pra the word ahhi,

which is identical with pra, a characteristic of the seventh day.

Pretdm yajiiasya (2, 41, 19) is the (Nivid) hymn for Dyavaprithivi,

which contains the word pra. Ayam devdya janmana (1, 20\ is the (Nivid)

hj^mn for the Ribhus, which contains the word jan, to be born.

He repeats now the verses, consisting of two padas, commencing

dydhi ranasd saha, (10, 172, 1) ; for man has two feet, and animals have

four ; animals are represented by the Chandomas. (This is done) for

obtaining cattle. If he repeats these verses which consist of two feet,

then he places the sacrificer, who has two legs, among the four-footed

cattle.'

Ahhlr ague duvo (1, 14) is the (Nivid) hymn for the Vis'vedevah, which

has the characteristic a of the seventh day. It is in the Gayatri metre;

for [350] the third libation is headed by the Gayatri during these three

days.

Visvdnaro ajijanat is the beginning of the Agnimaruta ^astra, whichcontains the word jan, to be born. Pra yad vas tri^tuhham (8, 7) is the

(Nivid) hymn for the Marutas, which has the word pra. Jdtavedase

sunavdma (1, 99, 1) is the invariable Jatavedas verse. Bdtam vo visvave-

dasam (4, 8) is the (Nivid) hymn for Jatavedas, where the name (Jatave-

das) is not explicitly mentioned (only hinted at). All these are in the

Gayatri metre ; for the third libation on these three days is headed bythe Gayatri.

" He makes him obtain them.

238

18.

{The Characteristics of the Eighth day. The Sastras of the Morning

and Midday Libations.)

Neither the words d nor pra, but what is " standing " is the character-

istic of the eighth day ; because the eighth is identical with the second.

The characteristics are, ilrdhva, prati, antar, vrisan, vridhan, the men-

tioning of the deity in the middle pada, an allusion to the airy region,

twice the name Agni (in the same pada), the words mahad, vihUta punar,

the present tense.

Agnim vo devam agnibhih (7, 3) is the Ajya of the eighth day ; bacauss

it contains twice the word agni. It is in the Tristubh metre ; for the

Tristubh is the leading metre at the morning libation during these three

days. The Pra-uga Sastra is composed of the following verses : Kuvid

ahga namasd (7, 91, 1,) pivo annan (7, 91, 3,) uchhan u$asaJ} (7, 90, 4^,

u'santd dutd (7, 91, 2,) ydvat taras (7, 91, 4-5,) prati vdrfi sura udite (7, 65,^

1-3,) dhenuli pratnasya (3, 58, 1-3), Brahmdna indropa (7, 28, 1-3,) urdhva

agni]} siimatim (7, 39, 1-3) uta syd nali sarasvati (7, 95, 4-6). In these versea

are the characteristics [351] prati, antar, vihuta, urdhvai contained ; they

are in the Tristubh metre, which is the leading metre at the morning

libation on these three days.

The extension (of the Marutvatiya Sastra) consists of the following

verses : Viscdnarasya vaspatim (8, 57, 4), Indra it Somapd ekah (8, 2, 4),

Indra nediya ed ihi (Val. 5, 5-6), utti^tha Brahmanspate (1, 40, 1-2), agnir

netd tvani Soma kratuhhifi, pinvanty apo, hrihad indrdya gdyata. This

•Sastra is identical with that of the second day.

Now follow the Mahadvat hymns, i. e., such ones as contain the word

mahat, great. (These are) sa?hsd mahdm (3, 49), mahaschit tvam (1, 169),.

pihd somam ahhi yam (6, 17), in the words urvam gavyam mahi, mahdm

indra nrivat (6, 19). This hymn is in the I'ristubh metre ; by means

of its padas which remain firm, the Hotar keeps the libation in its proper

place, preventing it from falling down.

Tarn asya dydvd prithivi (10, 113) is a mahadvat hymn also ; for, in

the second pada of the first verse, the word mahimdno occurs. It is in

the Jagati metre. The Jagatis are the leading metres at the midday liba-

tion during the three last days (above-mentioned). Thence the Nivid is

placed in it. These hymns represent cohabitation ; they are in the Tris-

tubh and Jagati metres, for cattle is represented by cohabitation, and, for

obtaining cattle, the mahadvat hymns are repeated. The air is mahad;

in order to obtain the airy region, five hymns (there are five, four in Tris-

230

tubh, and one in Jagati) are required. For the Paiikti metre comprises

five padas, the sacrifice belongs to this metre, cattle belong to it ; cattle is

represented by the Chandomas.

Ahhi tvd sHra nonumah, and abM tvd pilrvapUaye form the Rathanta-

ram Pristham of the eighth day. Yad vdvdna is the invariable Dhayya.

By tvdm iddhi havdmahe all is brought back to the womb; [352] for this

day is a Barhata day according to its position. Uhhayarh srinavachcha

(8, 50, 1-2) is the Sama Pragatha ; the meaning of uhhayam i. e., both, in

it is, what is to-day and what was yesterday. This is a characteristic of

the eighth day, which is a Brihat day. Tyam -A §m vdjinam is the invari-

able Tarksya.

19.

{The Mahadvat Hymns of the "Ni^kevalya ^astra.

The Sastras of the Evening Libation.)

The five Mahadvat hymns are, apurvyd purutamdni (6, 32), tdm su ie

kirtim (10, 54), tvmh mahdn Indra yo ha (1, 63), tvam mahdn indra

tuhhyam (4, 17). These (four) hymns are in the Tristubh metre ; by

means of its padas which remain firm, the Hotar keeps the libation in its

proper place, preventing it from falling down. The fifth is in the Jagati

metre, viz., divaschid asya varimd (1, 55), which contains in the words,

indram na mahnd, the term mahat, great. For obtaining cattle these Mahad-

vat hymns are repeated. The air is mahat, and for obtaining the airy

region two times five hymns must be repeated. Because a Pafikti (a

collection of five hymns) has five feet, the Yajna consists of five parts,

cattle consist of five parts. Twice five makes ten ;^ this decade is Virat,

Virat is food, cattle are food, the Chandomas are cattle.

Visvo devasya netus (5, 50, 1), tat savitur varenyaih d vis vedevam sapta-

tim (5, 82, 7-8), are the beginning and sequel of the Vais^vadeva Sastra.

Eiramjapdnim utaye (1, 22, 5-7), which contains the word urdhva, is the

(Nivid) hymn for Savitar. Mahi dyduh prithivi chana (1, 22, 13-15) is the

(Nivid) hymn for Uyavaprithivi, which contains the word mahat. Yuvdnd

[353] pitard pimar (1, 20, 4-8) is the (Nivid) hymn for the Ribhus,

which has the characteristic word ''punah.''

Imd nu kam bhuvand (10, 157) is the hymn which contains only verses

of two feet.' For man has two feet, whilst the animals have four, and by

• Sdtj —The five Mahadvat hymns of the Marutvatiya, and the five of the Niskevalya

Sastras are to be understood,

' It contains five vei'scs, which arc called Dvipad^ Tristubh. (H&y, in his Commentaryon the SamhitS.)

240

means of this hymn he places the two-footed sacrificer among the four-

footed cattle. Dev^ndm id avo mahad (8, 72, 1) is the (Nivid) hymn for the

Vin^vedevas, which contains the term mahat. These verses are in the

Gayatri metre (except the Dvipads), because the Gayatri is the leading

metre at the evening libation during these three (last) days.

By ritdvdnam vaisvdnaram (Asv. Sr. S. 8, 10\ commences the Agni-

maruta ^astra ; because in the word agnir vaisvdnaro malion, there is the

word mahat contained. Krilam vali sardho mdrutam (1, 37) is the (Nivid)

hymn for the Marutas ; because it contains (in the fifth verse) the word

vavfidhe, which is a characteristic of the eighth day.

Jdtavedase sunavdma is the invariable Jatavedas verse. Agne mrila

malidn asi (4, 9) is the (Nivid) hymn for Jatavedas ; it contains the cha-

racteristic term mahad. All these verses are in the Gayatri metre, which

is the (leading) metre at the evening libation during these three (last) days.

FOURTH CHAPTER.

(The "Nivth and Tenth Days of the Dvddasdha. Conclusion

of this Sacrifice.)

20.

{The Characteristics of the tJinth Day. The ^astras of the Morning and

Midday Libations.)

What has the same refrain, is a characteristic of the ninth day. This day

has the same characteristics as [354] the third, viz., a'sva, anta, punard-

vrittam, punarninrittam^ rata, paryasta, the number three, antarupa, the

mentioning of the deity in the last pada, an allusion to that world,

suchi splendour, «a%a truth, hseti to reside, gata gone, oka house, the

past tense.

Aganma mahd na^nasd (7,12, 1) is the Ajya hymn of the ninth

day, because it contains the word " gone " (in aganma, we went), it is

in the Tribtubh metre.

The Pra-uga ^astra consists of the following verses : pra viryd (7, 90,

1), te te satyena manasd (7, 90, 5), divi li^ayanta (7, 64, 1), a vi'sva vdrd (7,

70, 1-3), ayam soma indratuhhyam sunva (7, 29, 1-3), pra Brdhmano (7, 42,

1-3}, Sarasvatim devayarito {10, 17,7-9), a no divo hrihatafy {5, ^3, 11-13),

Sarasvaty ahhi no (6, 61, 14-16). These verses have the characteristics,

.s?(c7ii i.e., splendour ; satya, i.e., truth ; Jt^eti, i.e., residence;gate, i.e., gone

;

oha, i.e., house. They are in the Tristubh metre, which is the

(leading) metre at the morning libation, during the three (last) days.

241

The extension (of the Marutvatiya ^astra) is the same as on the third

day. The five hymns representing cohabitation which contain the cha-

racteristics of this day, and represent cattle, are, Indra svdhd pihatu (3, 50)

;

evdhd here is an anta;gdyat sdrna nahhanyam (1, 173\ -which contains an

anta in the word svar; tistlid hari ratha (335\ which contains an anta

in sthd, to stand ; ima u tvd purutam asya [6, 21), which contains an anta

in rathestha. These four are in the Tri&tubh metre. The fifth is in the

Jagati metre, pramandine pitumat (1, 101), whose verses have the same re-

frain. The Jagatis being the leading metre on the three (last) days, the Nivid

is to be put in them. These hymns in the Tribtubh and Jagati metres are

repeated as (representing) cohabitation. For cattle is cohabitation; the

Chandomas are [355] cattle. (This is done) for obtaining cattle. Five

(such) hymns are repeated. For the Pafikti consists of five padas ; the

sacrifice has the nature of the Pafikti, and so have cattle (also) ; the

Chandomah are cattle;(this is done) for obtaining cattle.

Tvdm iddhi havdmahe and tvdm hyehi cherave, form the Brihat Pristha.

Yad vdvdna is the invariable Dayy^. By ahhi tod siira nonumo all is

brought to the womb, because the ninth day is a Fiathantara day accord-

ing to its position. Indra tridhatu sarayiam (6, 46, 9-10) is the Sama

Pragdtha containing the characteristic ** three. " (The Tarksya just as on

the other days.)

21.

{The Remainder of the tiiqkevalya ^astra. The Sastras of the Evening

Libation.)

There are five other pair-hymns enumerated, the four first are in the

Tristubh, the fifth in the Jagati metre. These are, sarii cha tve jagmur

(6, 34), which contains the word *' gone ;" kadd hhitvan (6, 35) which con-

tains the word *' k§i " to reside, (in k^ayani), which is an antarilpa, " he

resides as it were, gone to an end (having gained his object)," d satyo ydtu

(4, 16) which contains satya truth, tat ta indriyam paramamil, 103), which

contains an anta in the word '^ paramain," i.e., highest. Aharh hhiivarh

(10, 48, 1), which contains an anta in jaydmi, 1 conquer\

The commencement and sequel of the Vaisivadeva Sastra is, tat Savi-

tur vrinimahe, and adyd no deva Savitar. (The Nivid) hymn for Savitar

is do^o dgdt (?). The (Nivid) hymn for Dyavaprithivi is, pravdm mahi dyavi

ahhi (4, 56, 5-7).

[356] Indra ise daddtu nah (8, 82, 34), te no ratndni (1, 20, 7-8) form

the (Nivid) hymn for the Ribhus, the words trir d saptdni (1, 20, 7) contain

' For the sontonces hero omittod in the translation (they are only repetitious) sec 5, 19.

5

242

tlie characteristic " three. " Bahhrur eko msumh (8, 29) is tKe Dvipada.

By firepeating a Dvipad, the Hotar puts the two-legged sacrificer among

the four-legged animals. Ye trimsati trayas para (8, 28) is the (Nivid) hymn

for the msvedevah, because it contains the term " three. " Vaisv^naro na

(ItayeliAiv Sr. S. 8, 11) is the Pratipad of the Agnimaruta Sastra;

it

contains the term pardvatah, which is an anta.

Maruto yasya hi ksaya (1, 86) is the (Nivid) hymn for the Marutas.

It contains the term ksi, to reside, which is an antarHpam;for one resides,

as it were, after having gone to a (certain) object.

The (Nivid) hymn for Jatavedas is, prdgnaye vaoham iraya flO,

187) (each verse of which ends with) sa nal} parsad ati dvi^dfy^

i. e., may he (Agni) overcome our enemies, and bring (safely our

ceremonies) to a conclusion. He repeats this refrain twice. For in this

Navaratra sacrifice (which is lasting for nine days), there are so many

ceremonies, that the committal of a mistake is unavoidable. In order

to make good (any such mistake, the pada mentioned must be repeated

twice). By doing so, the Hotar makes them (the/j riests and sacrificers)

free from all guilt. These verses are in the Gayatri metre ; for the Gaya-

tri is the (leading) metre at the evening libation during the three (last)

days.

22.

{To What the Different Parts of the Dvadasdha are to he likened. The

Tenth Day.)

The six Pristha days (the six first in the Dvadasaha) represent the

mouth ; the Chandomah days, from the seventh to the ninth, are then

what is [357] in the mouth, as tongue, palate, and teeth ; but that by

which one produces articulate sounds of speech, or by which one distin-

guishes the sweet and not sweet, this is the tenth day. Or the six Pris-

tha days are comparable to the nostrils, and what is between them, to the

Chandomah days ; but that by which one discerns the different smells,

this is the tenth day. Or the six Pristha days are comprable to the eye ;

the Chandomah are then the black in the eye, and the tenth day then is

the pupil of the eye, by which one sees. Or the six Pristha days are

comparable to the ear ; while the Chandomah represent what is in the ear ;

but by what one hears, that is the tenth day.

The tenth day is happiness ; those who enter on the tenth day, enter

on happiness, therefore silence must be kept during the tenth day ; for

243

" we shall not bespeak the (goddess of) fortune,'* "because a happy thin£< is-

not to be spoken to.

Now the priests walk, clean themselves, and proceed to the place of

the sacrificer's wife (patnUdld).^ That one of the priests, who should

know this invocation offering (dhidi), shall say :

" Hold one another ;" then he shall offer the oblation by repeating

the mantra, " here be thou happy, here be ye happy, here may be a hold,,

here may be a hold for all that is yours ;* may Agni carry it (the

sacrifice) up ! Svaha !* may he take it up !

"

When he says, " be happy here," then he makes happy (joyful) all

those (sacrificers) who are in this [358] world. When he says, " enjoy

yourselves," then he makes joyful their offspring in these worlds.

When he says, " here may be a hold, a hold for all that is yours,"

then he provides the sacrificers with children, and speech (the powerof speech). By the words " may Agni carry it up " (vdt), the

Rathantaram Saman is to be understood, and by "Svaha ! may hecarry it up!" the Brihat Saman is meant. For the Rathantaram and

Brihat Saman are the cohabitation of the gods ; by means of this cohabi-

tation of the gods one obtains generation ; by means of this cohabitation

of the gods generation is produced. (This is done) for production. Howho has this knowledge, obtains children and cattle.

Now they all go and make ablution and proceed to the place of the

Agnidhra. That one who knows the invocation offering (dhuii) shall say

" hold now one another," then he should bring the offering and recite,

*' he who produced besides us this ground (our) mother, he, the preserver

who feeds (us), may preserve in us wealth, vigour, health, and strength,,

Svaha !" Who knowing this, recites this formula, gains for himself, as well

as for the sacrificers, wealth, vigour, health, and strength.

23,

{The Chanting and Repeating of the Serpent Mantra. The Ghaturhotri

Mantra. Its effect. Who Ought to Repeat it.)-

All the other priests (except the Udgatris) go from thence (the Agni-

dhriya fire) and proceed to the Saclas (a place in the south-east of the Utta-

2 This is a very common superstition spread in Europe ; not to speak, for instance, on

finding some treasure in the earth. S&y. explains avavad by " to blame >" bat this is noi;

required, and is not good sense.

' To make Homa.

"All that you have, all your possessions may be upheld and remain in the same pros-

perous state,

• The formula Sviiha is personified, and taken as a deity.

244

ravedi) all walking each in his owa way, in this or that direction. But

the Udgatris walk together. They chant the verses (seen) by the Queen

of the Serpents (Sarpa-rajni) ; because the earth {iyam) m the Queen of

the Serpents, for she is the queen of all that [359] moves (sarpat).

She was in the beginning without hair, as it were (without trees,

bushes, &c.) She then saw this mantra, which commences, dyam

gaiih prisnir aliramit (10, 189). In consequence of it, she obtained a

motley appearance, she became variegated vbeing able to produce) any

form she might like (such as) herbs, trees, and all (other) forms.

Therefore the man who has such a knowledge obtains the faculty of

assuming any form he might choose.

The three Udgatris, Prastotar Udgatar, and Pratibartar, repeat their

respective parts in their mind (i. e. they do not utter words), but the

Hotar repeats (aloud) with his voice ; for Vach (speech) and Manas (mind)

are the cohabitation of the gods. By means of this cohabitation of the

gods, he who has such a knowledge, obtains children and cattle.

The Hotar now sets forth the Chaturhotii mantras;' he repeats them

as the Sastra accompanying the Stotram (the chanting of the verses just

mentioned) by the Udgatris. The sacrificial name of the deities in the

Chaturhotris was concealed. Therefore the Hotar now sets forth these

names, and makes public the appropriate sacrificial name of the deities,

and brings what has become public, to the public. He who has this

knowledge, becomes public {i.e., celebrated).

A Brahman who, after having completed his Vedic studies, should not

attain to any fame, should go to a forest, string together the stalks of

Dharba grass, with their ends standing upwards, and sitting on the right

side of another Brahman, repeat with a loud voice, the Chaturhotri

mantras. (Should he do so, he would attain to fame).

24.

([3601 When and How llie Priests BreaJi their Silence on the Tenth Day )

All touch now the branch of an Udumbara tree (which is at the

sacrificial compound behind the seat of the Udgatar) with their hands,

thinking ** I touch focd and juice ;" for the Udumbara tree represents

juice' and food. At the time that the gods distributed (for the earth)

' This is generally done before the singing of a mantra by the tJdgfitar ; but theTJdgatar not being allowed at this occasion to utter words, his office is taken by theHotar.

' The sap of the Udumbara tree is to be understood. It grew out of the food scattereclby the gods on the earth.

—

Sdij. compare 7, 32.

?45

food and juice, the Udurabara trees grew up ; therefore it brings forth

every year three times ripe fruits. If they take the Udumbara branches

in their hands, they then take food and juice. They suppress speech,

for the sacrifice is speech; in suppressing the sacrifice (by abstaining

from it) they suppress the day; for the day is the heaven-world, and

(consequently) they subdue the heaven-world. No speech is allowed

during the day ; if they would speak during the day, they would hand

over the day to the enemy ; if they would speak during the night, they

would hand over the night to the enemy. Only at the time when the sun

has half set, they should speak ; for then they leave but this much space

(as is between the conjunction of day and night) to the enemy. Or they

should speak (only) after thte sun has completely set. By doing so, they

make their enemy and adversary share in the darkness. Walking round

the Ahavaniya fire, they then speak; for the Ahavaniya fire is the

sacrifice, and the heaven-world ; for by means of the sacrifice, which is the

gate of the heaven-world, they go to the heaven-world. By the words, " if

we have failed, by omission, or improper application, or by excess, of

[361] what is required, all that may go (be taken away) to (our) father, whois Prajapati, " they recommence speaking. For all creatures are born after

Prajapati (he being their creator). Prajapati, therefore, is the shelter

from (the evil consequences of) what is deficient, or in excess (in his

creatures) ; and thence these two faults do no harm to the sacrificers.

Therefore all that is deficient or in excess with them who have this

knowledge, enters Prajapati. Thence they should commence speaking

by (repeating) this (mantra).

25.

{The Chaturhotri Mantras, The Bodies of Prajapati. The Brahmodyam.

The Sacrificers take their Seats in Heaven.)

When the Hotar is about to repeat the Chaturhotri mantra, he cries,

" Adhvaryu !" This is the proper form of dhdva (at this occasion, and

not sorhsrlvom). The Adhvaryu then responds, '" Om, Hotar ! tathd Hotar !"

The Hotar (thereupon) repeats (the Chaturhotri mantras), stopping at each

of the ten padas !

(1) Their sacrificial spoon was intelligence !

(2) Their offering was endowed with intellect

!

(3) Their altar was speech !

(4) Their Barhis (seat)' was thought

!

(5) Their Agni was understanding !

6) Their Agnidhra was reasoning !

2iG

(7) Their ofltering (havis) was breath !

(S) Their Adhvaryu was the Saman !

(9) Their Hotar was Vachaspati

!

(10) Their Maitravaruna {upa-vakta) was the mind !

(11) They (sacrificers) took (with their mind) the Graha t

(12) ruler Vachaspati, giver, name

!

(13) Let us put down thy name !

(14) May'st thou put down our (names) ; with (our) [362] names go to

heaven (announce our arrival in heaven)

!

(15) What success the gods who have Prajapati for their master,

gained, the same we shall gain ! "®

The Hotar now reads the Prajapati tanu (bodies) mantras, and the

Brahmodyam.

(1 & 2) Eater of food, and mistress of food. The eater of food is

Agni ; the mistress of food is Aditya.

(3 & 4) The happy and fortunate. By " happy " Soma, and by " fortu-

nate " cattle are meant.

(5 & 6) The houseless and the dauntless. " Houseless " is Vayu, who

never lives in a house, and " fearless " is Death, for all fear him.

(7 & 8) The not reached, and not to be reached. " The not reached" is

Earth, and " the not to be reached " is Heaven.

(9 & 10) The unconquerable, and the not to he stopped. " The unconquer-

able" is Agni, and " the not to be stopped " is Aditya (sun).

(11 & 12j Who has no first (material) cause (apitrvd), nor is liable to

destruction. " Who has no first (material) cause " is the mind

{manas) and " what is not liable to destruction " is the year.

These twelve bodies of Prajapati make up the whole Prajapati. On

the tenth day, one reaches the whole Prajapati.

They now repeat the Brahmodyam.® " Agni is [363] the house-father ;

" thus say some, for he is the master (house-father) of the world (earth).

" Vayu is the house-father, thus say others ; for he is the ruler of the airy

" region. That one (Aditya, the sun) is the house-father ; for he burns

8. Heaven-world. The gods ascended to heaven by sacrifice. The same is the

object of the sacrificers. This is the Graha mantra, recited by the Hotar, Now follow

the Prajapati tanu mantras, and the Brahmodyam. There are twelve PrajSpati tanu

mantras ; they are repeated by pairs, every time two.

9. That is, what Brahmans ought to repeat. It begins with the words, Agnir grihapatih,

and ends with ardtsma. This Brahmodyam is no proper mantra, bat a kind of BrShmanam,^

or theological exposition. However, the whole is repeated by the Hotar as a mantra»

See the whole of it also in the Asv. Sr. S. 8, 13.

f 247

**' (with his rays). The Ritus are the houses. He who knows what" god is their (the Ritu's) house-father, becomes 'their house-father, and

•^'succeeds. Such sacrihcera are saccessful (they become masters them-" selves). House-father (master) becomes he who knows the god who" destroys the evil consequences of sin (Aditya, the sun). This house-" father destroys the evil consequences of sin and becomes (sole)

" master. These sacrificers destroy the evil consequences of their sin

""(and say), Adhvaryu ! we have succeeded, we have succeeded."

FIFTH CHAPTER.

(The Agnihotram. On the Duties of the Brahmd Priest).

26.

(The Agnihotram. ^ When the Saerifieer has to Order his Priest to Bring

Fire to the Ahavaniya. The Sixteen Phrts of the Agnihotram.)

The Agnihotrl says to his Adhvaryu, " Take from " (here the Garha-

patya fire) the Ahavaniya fire." Thus he says at evening ; for whatgood he was doing during the day, all that is taken away (together with

C364] the fire and brought) eastwards and put in safety. If he says at

morning time, " Take from (here) the Ahavaniya," then he takes with

him all the good he was doing during the night (brings it) eastwards

and puts it in safety. The Ahavaniya fire is the sacrifice (sacrificial fire);

the Ahavaniya is the heaven-world. He who has this knowledge,

places the heaven-world (the real heaven) in the heaven-world, which(is represented by) the sacrifice alone. Who knows the Agnihotram

which belongs to all gods, which consists of sixteen parts, and is placed

among cattle, is successful by means of it.

What in it (the ofiering of which the Agnihotram consists) is of the

€0W (such as milk) belongs to Rudra. What is joined to the calf, belongs

to Vayu. What is being milked, belongs to the Ai^vins. What has

been milked, belongs to Soma. What is put on the fire to boil, belongs

to Varuna. What bubbles up (in boiling) belongs to PQsan, Whatis dripping down, belongs to the Maruts. What has bubbles, belongs to

Visvedevas. The cream (of the milk) gathered, belongs to Mitra. What1 The Agnihotram is a burnt offering of fresh milk, brought every day, twice during the

whole term of life. Before a Brahman can take upon himself to bring the Agnihotram, he

has to establish the three sacred fires, Garhapatya, Taksina and Ahavaniya, This cere-

mony is called AgnyadMna. The performers of these daily oblations are called "Agni-

hotris". They alone are entitled to bring the I^tis and Soma sacrifices. There are, up to

this day, Agnihotris in the Dokkhau, who may b© regarded as the true followers of the

ancient Vedic religion.

VAd>

falls out (of the potj, belongs to Heaven and Earth. What turns up

(in boiling), belongs to Savitar. What is seized (and placed in the vessel),

belongs to Visnu. What is placed (on the Vedi) belongs to Brihaspati.

The first offering is Agni's, the latter portion is Prajapati's, the

offering itself (chief portion) belongs to Indra. This is the Agnihotram,

belonging to all gods, which comprises sixteen parts.

27.

(How the priest has to make good certain casualties which may happen

when the Agnihotram is offered.)

If the cow of an Agnihotri ' which is joined to her calf, sits

down during the time of being milked, what is the penance for it ?

He shall repeat over it this [365] mantra. *' Why dost thou sit

down out of fear ? From this grant us safety ! Protect all our cattle !

Praise to Rudra the giver !" (By repeating the following mantra)

he should raise her up. " The divine Aditi (cow) rose, and put long

life in the sacrifice, she who provides Indra, Mitra and Varuna with their

(respective) shares (in the sacrifice)." Or he may hold on her udder and

mouth a vessel filled with water and give her (the cow) then to a Brahman.

This is another Prayaschitta (penance).

If the cow of an Agnihotri, which is joined to her calf,- cries during

the time of being milked, how is this to be atoned for ? If she cries out of

hunger, to indicate to the sacrificer what she is in need of, then he

shall give her more food in order to appease her. For food is appeasing.

The mantra suyavasdd hhagavati (1, 164, 40) is to be repeated. This is the

Prayat^chitta.

If the cow of an Agnihotri which is joined to her calf moves during

the time of being milked, what is the Prayat^chitta ? Should she in mov-

ing spill (some milk) then he shall stroke her, and whisper (the following

words), " What of the milk might have fallen to the ground to-day, what" might have gone to the herbs, what to the waters,—may this milk be in

• * my houses, (my) cow, (my) calves, and in me." He shall then bring a

burnt offering with what has remained, if it be suflficient for making the

burnt offering (Homa).

Should all in the vessel have been spilt (by the moving of the cow)

then he shall call another cow, milk her and bring the burnt offering with

that milk, and sacrifice it. It is to be offered alone in faith.*

' The cow herself is called Agnihotri.

' The meaning of the sentence : ^i?^ SRfl^ ^Tci«^ is : this (substitute) is to be offered

(completely) even including the sroddhd. This is the formula : %(^ ^j:^'! ^fT^ (i.e) "I offer

(this) in faith (as a believing one)."

249

[366] This is the Prayas^chitta. He who with such a knowledge offers

the Agnihotram, has (only) offerings in readiness Cwhich are fit) and has

(consequently) all (accepted by the gods).

28.

(On the Meanmg of the Agnihotram, if Performed. in Perfect Faith. It

represents Dak^ind. The Asvina Sastra, Mahdvrata, and Agnicha-

yana are hinted at in it.)

That Aditya (the sun) is his (the Agnihotri's) sacrificial post, the

earth is his altar, the herbs are his Barhis (seat of grass), the trees are his

fuel, the waters his sprinkling vessels, the directions the wooden sticks

laid round about (the hearth). If anything belonging to the Agnihotrt

should be destoryed, or if he should die, or if he should be deprived of

it, then he should receive all this in the other world, placed, as it were,

on the Barhis (sacrificial litter). And the man who, having this know-

ledge, performs the Agnihotram, will actually obtain (all this).

He brings as Daksina (donation) both gods and men mutually,

and everything (the whole world). By his evening offering he presents

men to the gods, and the whole world. For men, if being fast asleep

without shelter, as ^t were, are offered as gifts to the gods. By the

morning offering he presents the gods as gifts to men, and the whole

world. The gods, after having understood the intention (of men that the

gods should serve them) make efforts (to do it), saying " I will do it, I will

go." What world a man, who has presented all this property to the gods,

might gain, the same world gains he who, with this kaowledge, performs

the Agnihotram.

By offering the evening oblation to Agni, the Agnihotri commences

the Ai^vina Sastra (which [367] commences with a verse addressed to

Agni). By using the term vaeh, i. e., speech (when taking out the

Agnihotram) he makes a (pratigara), i. e., response (just as is done at

the repetition of a Sastra).

By (thus) repeating every day " Vach," the Asvina Sastra * is recited

by Agni at night, for him who, having this knowledge, brings the Agni-

hotram.

* The Asvina fe'astra is required at the commencement of the GavSm ayanam, when

making Atiratra. See 4, 17-11. The author of our Brahmana here tries to find out some

resemblance between the performance of the evening Agnihotram and the As'vina Sas-

tra. He finds it in the circumstance, that this offering belongs to Agni, and the Asvina

Sastra commences with a verse addressed to Agni (4, 7). Having thus obtained the

commencement of the Sastra, he must find out also the pratigara or response which

belongs to every Sastra. This he discovers in the formula: viichu tvd hotre, which the

Agnihotri repeats as often as the offering is taken out for being sacrificed.

6

250

By offering tiie morning oblation to Aditya, lie commences the Maha-

vrata * ceremony. By using (a term equivalent to) 'prd.'ij.a. i. e., life (when

eating the remainder of the Agnihotram) he makes a 'pratigara (also). By(thus) repeating everyday the word " food " (life), the Mahavrata (^as-

tram) is recited by Aditya at day for him who, with this knowledge, per-

forms the Agnihotram.

The Agnihotri has to perform during the year 720 evening offerings

and also 720 morning offerings, just as many bricks (1440) marked bysacrificial formulas as are required at the Gavam ayanam. He who with

such a knowledge brings the Agnihotram, has the sacrifice performed with

a Sattra [368] lasting all the year (and) with Agni Chitya ^ (the hearth

constructed at the Chayana ceremony).

29,

(Whether the Morning Oblation of the Agnihotri is co be Offered Before or

After Sunrise.

Vrisasusma, the son of Vatavata, the son of Jatiikarna, said, " Weshall tell this to the gods, that they perform now the Agnihotram, which

was brought on both day^ (on the evening of the preceding, and the

morning of the following, day) only every other day." And a girl, whowas possessed by a Gandharva, spoke thus, " We shall tell it to the Pitaras

(ancestors), that the Agnihotram which was performed on both days, is

now performed every other day."

The Agnihotram performed every other day is performed at evening

after sunset, and at morning before sunrise. The Agnihotram performed

on both days is performed at evening after sunset, and at morning after

sunrise. Therefore, the Agnihotram is to be offered, after sunrise. For

he who offers the Agnihotram before sunset, reaches in the twenty-

fourth year the Gayatri world, but if he brings it after sunrise, in the

' This concludes the Gavam ayanam. See the note to 4, 12. The resemblance between

the Mahavrata and the morning Agnistoma is found by our author in the following

points : The morning Agnihotram belongs to Aditya, and the Niskevalya feastra of the

Mahavrata commences with a mantra addressed to the same deity. The Pratigara he

finds in the mantra, annam Tpayo reto snufsii, which the Agnihotri repeats as often as ho

eats the remainder of his offering.

* At each Atiratra of the Gavam ayanam, the so-called Ohayana ceremony takes

place. This consists in the construction of the Uttara Vedi (the northern altar) in the

shape of an eagle. About 1440 bricks are required for this structure, each being conse-

crated with a separate Yajus mantra. This altar represents the universe. A tortoise

is buried alive in it, and a living frog carried round it and afterwards turned out. The

fire kindled on this new altar is the Agni Ohitya. To him are the oblations of flesh and

Soma to bo given. The whole ceremony is performed by the Adhvaryu alone.

251

twelfth. When he bringa the Agnihotram before sunrise during two

years, then he has actually sacrificed during cue year only. But if he

sacrifices after sunrise, then he completes the yearly amount of offerings

in one year- Therefore [369] the Agnihotram is to be brought after

sunrise. He who sacrifices after sunset at evening, and after sun-

rise in the morning, brings the offering in the lustre of the day-night

(Ahoratra). For the night receives light from Agni, and the day from the

sun (Aditya). By means of this light the day is illuminated. Therefore

he who sacrifices after sunrise, performs the sacrifice only in the light

of Ahoratra (that is, he receives the light only once, instead of twice, the

offering brought before sunrise belonging to the night, and being illumi-

nated by Agni, not by Aditya).

30.

{Several Stanzas Quoted Regarding the 'Necessity to bring the Agnihotram

Ajter Sunrise).

Day and night are the two wheels of the year. By means of both, ho

passes the year. He who sacrifices before sunrise, goes by one wheel, as

it were, only. But he who sacrifices after sunrise, is going through the

year with both wheels, as it were, and reaches his destination soon.

There is a sacrificial Gatha (stanza) which runs as follows :

" All that was, and will be, is connected with the two Samans, Brihat

"and Rathantaram, and subsists through them. The wise man, after having" established the sacred hearths (the Agnihotri), shall bring a different

" sacrifice at day, and a different one at night {i. e., devoted to different

"deities)."

The night belongs to the Rathantaram, the day to the Brihat. Agni

is the Rathantaram, Aditya the Brihat. Both these deities cause him to

go to the heaven-world, to the place of splendour (hradhna), who with

this knowledge sacrifices (the Agnihotram) after sunrise. Thence it is to

be sacrificed after sunrise. Regarding this, there is a sacrificial Gatha

chanted, which runs as follows :

" Just as a man who drives with one pack-horse [370] only without" purchasing another one, act all those men who bring the Agnihotram" before sunrise."

For all beings whatever follow this deity (Aditya) when he stretches

(the arms at sunrise and sunset). He who has this knowledge, is followed

by this deity, after whom all follows, and he follows her. For this Aditya

252

is the *' one guest " wlio lives among those who bring the sacrifice after

sunrise. Concerning this there is a Gatha (stanza, which runs as fol-

lows) :

" He who has stolen lotus fibres, and does not receive (even) one guest

"on the evening, will charge with this guilt the not guilty, and take off the** guilt from the guilty."'

This Aditya is the "one guest" (ekdtithih) he is it "who lives amongthe sacrificers. " The man who [371] thinking, it is enough of the

Agnihotram, does not sacrifice, to this deity (Aditya), shuts him out from

being his guest. Therefore this deity, if shut out, shuts such an Agnihotri

out from both this world and that one.

Therefore he who thinks, it is enough of the Agnihotram, maynevertheless bring sacrifices. Thence they say, a guest who comes at

evening is not to be sent away. It happened that once a learned man,

Jdnasruteya, a resident of a town (a Nagari;, said to an Aikadasdk^a, a

descendant of Manutantu, " we recognise from the children, whether one

brings the Agnihotram with or without the proper knowledge." Aikada-

i^aksa had as many children as are required to fill a kingdom. Just

as many children will he obtain who brings the Agnihotram after sunrise.

31.

{The Agnihotram is to he Offered After Sunrise).

In rising, the sun joins his rays to the Ahavaniya fire. Who, therefore,

sacrifices before sunrise, is like a female giving her breast to an unborn

' Sayana makes the following remarks on this rather obscure stanza :

^\^% w Tiq?f|# 3^% f^^f^^q^TTm^ ^ci^T m sTcn^T??: qtf^JT: 5^^^ ^i^ mi

The stealing of bisdni, i.e., lotus fibres, from a tank appears to have been a great

offence in ancient times. Not to receive one guest (at [least) on the evening was consi-

dered as equally wicked. The man who has committed such crimes will, in order to clear

himself from all guilt, charge an innocent man with it. The forms ubhisastdt and apahardt

have evidently the sense of a future tense, as is the ease in other instances also. Thestanza in question appears to be very old, and was hardly intelligible even to the author

of our BrShmanam. He means by ekdtithih " the one guest," the sun, which, according

to the context, cannot have been the orisinal sense.

iOO

child, or a cow giving her udder to an unborn calf. But he who sacrifices

after sunrise is like a female giving her breast to a child which is born,

or like a cow giving her udder to a calf which is born. The Agnihotram

being thus offered to him (Surya), he (Surya) gives to the Agnihotri in

return, food in both worlds, in this one and that one. He who brings the

Agnihotram before sunrise, is like such an one who throws food before

a man or an elephant, who do not stretch forth their hands (not caring

for it). But he who sacrifices after sunrise, is like such an one whothrows food before a man or an elephant who stretch forth their hands.

He who has this knowledge, and sacrifices after sunrise, lifts up with

this hand (Aditya's hand) his sacrifice, and puts it down [372] in the

heaven-world. Therefore the sacrifice is to be brought after sunrise.

When rising, the sun brings all beings into motion (pranayati).

Therefore he is called prcltja (breath). The offerings of him who, knowing

this, sacrifices after sunrise, are well stored up in this prdva (Aditya).

Therefore it is to be sacrificed after sunrise.

That man is speaking the truth, who in the evening after sunset, and

in the morning after sunrise, brings his offering. He commences the

evening sacrifice by the words, " Bhiir, Bhuvah, Svar, Om ! Agni is

Light, Light is Agni ;^' and the morning sacrifice by '' Bhur, Bhuvah,

Svar,Om! Sun is Light, Light is Sun." The truth-speaking man offers

thus in truth, when he brings his sacrifice after sunrise. Therefore it

must be sacrificed after sunrise. This is well expressed in a sacrificial

stanza which is chanted.

" Those who sacrifice before sunrise tell every morning an" untruth ; for, if celebrating the Agnihotram at night which ought to be" celebrated at day, they say. Sun is Light, but then they have no light

" (for the sun has not risen)."

32.

{On the Creation of the World. The Origin of the Vedas and the Saered

Words. The Penances for Mistakes committed at a Sacrifice.)

Prajapati had the desire of creating beings and multiplying himself.

He underwent (consequently) austerities. Having finished them, he

created these worlds, viz., earth, air and heaven. He heated them (with the

lustre of his mind, pursuing a course of austerities) ; three lights were

produced : Agni from the earth, Vayu from the air, and Aditya from

heaven. He heated them again, in consequence of which the three Vedas

were produced. The Rigveda came from Agni, the Yayurveda from

254

Vajm, and the Samaveda from Aditya. He heated tliese Vedas, [373]

in consequence of whicli three luminaries arose, viz., Bhur came from

the Rigveda, Bhuvah from the Yajurveda, and Svar from the Samaveda.

He heated these luminaries again, and three sounds came out of them

a, u and m. By putting them together, he made the syllable om. There-

fore he (the priest) repeats " Om ! Om !," for Om is the heaven-world, and

Om is that one who burns (Aditya).

Prajapati spread the sacrifice^ Cextending it), took it, and sacrificed

with it. By means of the Rich (Rigveda), he performed the duties of the

Hotar; by means of the Yaj us, those of the Adhvaryu ; and by means

of the Saman, those of the Udgatar. Out of the splendour (seed) which

is inherent in this three-fold knowledge (the three Vedas), he made the

Brahma essence.

Prajapati offered then the sacrifice to the gods. The gods spread it,

took it, and sacrificed with it, and did just as Prajapati had done

(regarding the oflBice of the Hotar, &c). The gods said to Prajapati, " If

a mistake has been committed in the Rik, or in the Yaj us, or in the

Saman in our sacrifice, or in consequence of ignorance, or of a general

misfortune, what is the atonement for it ? " Prajapati answered, " Whenyou commit a mistake in the Rik, you shall sacrifice in the Garha-

patya, saying Bhiih. When you commit one in the Yajus, then you shall

sacrifice in the Agnldhriya fire^ or (in the absence of it, as is the case)

in the Havis offerings, ^° in the cooking fire (Daksina Agni) saying,

BhuvaJf. When a mistake is committed in the Saman, then it is to be

sacrificed in the Ahavaniya fire by saying, Svar. When a mistake has

been committed out of ignorance, or in consequence of a general

[374] mishap, then you shall sacrifice in the Ahavaniya fire, reciting all

three words, Bhuh, Bhuvah, Svar. These three " great words " (vyahriti)

are like nooses to tie together the Vedas, It is just like joining one

thing to another, one link to another link, like the stringing of anything

made of leather, or of any other thing, and connecting that which was

disconnected, that one puts together by means of these great words all

that was isolated in the sacrifice. These Vyahritis are the general

Prayas^chitta (penance) ; thence the penances (for mistakes ) at a sacrifice

are to be made with them.

® It is regarded as a person.

' This is used only in the Soma sacrifices.

^'' Such as the Darsapiirnamiiga isti, Chatarmasya isti, &c.

255

33.

(On the O^ce of the Brahmct Priest. He ought to remain Silent during all

the Principal Ceremonies.)

The great sages (mahdvadali) ask, " When the duties of a Hotar are

performed by the Rik, those of the Adhvaryus by the Yajus, and those

of the Udgatar by the Sarnan, and the three-fold science is thus properly

carried into effect by the several (priests employed), by what means then

are the duties of the BrahmS, priest performed ? " To this one should

answer, ** This is done just by means of this three-fold science."

He who blows (Vayu) is the sacrifice. He has two roads, viz., speech

and mind. By their means (speech and mind), the sacrifice is performed.

In the sacrifice^there are both, speech and mind, required. By means of

speech the three priests of the three-fold science perform one part

(assigned to Vdch) ; but the Brahma priest performs his duty by the

mind only. Some Brahma priests, after having muttered the Stomabha-

gas 11 when all arrangements have been made for [375] the repetition of

the Prataranuvaka (the morning prayer) sit down, and speak (without

performing any of the ceremonies).

Respecting this (the silence on the part of the Brahm^ priests), a Brah-

man,who saw a Brahma priest at the Prataranuvaka talk, said (once) ** they

(the priests and the sacrificer) have made one-half of this sacrifice to

disappear." Just as a man who walks with one foot only, or a carriage

which has one wheel only, falls to the ground, in the same manner the

sacrifice falls to the ground {hhre^an nyeti), and if the sacrifice has

fallen, the sacrificer falls after it too (if the Brahma priests talk during

the time they ought to be silent). Therefore the Brahma priest should,

after the order for repeating the Prataranuvaka has been given, refrain

from speaking till the oblations from the Upam^u and Antaryama

(Grahas) are over. After the order for chanting the Pavamana Stotra has

been given (he ought also to refrain from speaking) till the last verse (of

the Stotra) is done. And [376] again, he should during, the chanting of

the- (other) Stotras, and the repeating of the Sastras, refrain from

speaking, till the Vasatkara (at the end of the Yajy& verse of the

Sastra) is pronounced. Likewise, as a man walking on both his legs,

^^ The Stomabhagas are certain Yajus-like mantras which are to be found in

the BrS.hmanas of the Samaveda only (not in the Yajus or Rlgveda). Each of these

mantras consists of four parts : (a) To what the Stoma is like, such as a cord, a joint, &c.

;

(6) To what it is devoted or joined; (c) An order to the ^toma to favour the object to

256

and a carriage going on both its wheels, does not suffer any injury ; in

the same way such a sacrifice (if performed in this manner), does not

suffer any injury, nor the sacrificer either, if the sacrifice be not

injured.

34.

(O71 the Work done -by the Brahma. Re Permits the Chantera to Ghant)

They say, When the sacrificer has the reward {daksiv-a) given to the

Adhvaryu, he thinks, " this priest has seized with his hands my Grahas

(Soma cups), he has walked for me, he has sacrificed for me." And whenhe has the reward given to the Udgatar, he thinks, " he has sung for me ;

"

and when he has the reward given to the Hotar, he thinks, " this priest

has spoken for me the Anuvakyas, and the Yajyas, and repeated the

^astras." But on account of what work done is the Brahma priest to

receive his reward ? Shall he receive 12 the reward, thinks the sacrificer,

without having done any work whatever ? Yes, he receives it for his medi-

cal attendance upon the sacrifice, for the Brahma is the physician of the

sacrifice (which is regarded as a man). Because of the Brahma priest

performing his priestly function with the Brahma, which is the quintess-

ence of the metres. He does one-half of the work, for he was at the head

of the other priests, and the others (Adhvaryu, Hotar, Udgdtar) do the

other half. (The Brahma priests tell if any mistake has been commit-

[377] ted in the sacrifice, and perform the Prayaschittas, as described

above. )i^

which it is joined ; (d) Au order to the chanters to chant the Stoma by the permission

of Savitar in honour of Brihaspati. The last (fourth) part is in all the Stomabhaga

mantras the same. I give here some of these mantras, which are all to be found in

the Tandya Br&hmanam (1, 8-9). They commence :

1 {a) i^m^ (h) '^^\^ cwr (c) ^ f^?^ (d) ^^^st^cTT ^f^?a^ ^5^

2 (a) a%ff^ (6) vj^?^ ^m (c)^ ^r^ {d) ^f^o

3 (a) ^f?^^^ (b) f^# c^ (c) f^ f^?^ id) ^no

4 (a) ^fw5i?^ (b) ^Fcrf^giq f^T (c) ^5af^ f^J^ {d) g^o ,

5 (a) f^gj^ts^ (6) 1S§ ?fi (c) ffg f^J^ (fee.

The proper meaning of the repetition of these and similar mantras by the Brahm4 priests

is, to bring the chant (Stoma), which is about to be performed, into contact with the

external world, with day, night, air, rain, the gods, and secure the favour of all

these powers and beings.

^2 In the original, haratd, which is to be taken in the sense of a future.

" I have not translated the passage regarding the PrSyaschitta to be performed by

the Brahma priest if any mistake has been committed ; for it is only a repetition from

5,32.

tL.

257

The Prastotaris says, after the order for chanting the Stotram has been

given, ** Brahma, we shall now chant, our commander !" The Brahma

then shall say at the morning libation, *' Bhur ! filled with the thought of

Indra, ye may sing !" and at the evening libation, [378] he says, "Svar !

filled with the thought of Indra, ye may sing."

At the time of the Ukthya or Atiratra sacrifice, all the thi-ee great

words, Bhur Bhuval} Svar are required. If the Brahma says, " Filled

with the thought of Indra, ye may sing," this means, that the sacrifice is

Indra's, for Indra is th« deity of the sacrifice. By the words, " filled with

the thought of Indra," the BrahmS priest connects the Udgitha (the

principal part of the chant) with Indra. This saying of the BrahmS

means, " Do not leave Indra ; filled with him, ye may sing." Thus he

tells them.

^* The announcement of the Prastotar, that the chanters are ready to perform their

chant, as well as the orders to do so given by the BrahmS. and Maitravaruna, are contained

in full in the Asval. 6r. S. (5, 2), and in the Sank. Sr. 8. (6, 8). I here give the text from

the Asv. S. :—

i^H^ ^^rarro: spm^^rf^ ^cfkr^rrf^^Rfd i^^f^^^^d) ^jRsv^^^rr; ^f^^si^di f% mf^t^m

(When the Prastotar calls) " BrahmS, we shall chant, O commander !" then the two priests

(the BrahmS, and Maitravaruna) whose duty it is to allow (the chanters to sing) give their

permission. The Brahma, after having first muttered the words " hhilr, be ye filled with

Indra, created by Savitar (or permitted by Savitar)," at the morning libation, says, "chant ;"

at the midday libation he uses, instead of bliiir, bliuvah ; and at the evening libation,

svar (the remainder of the Japa being the same). Before all the Stotras which follow the

Agnim^ruta Sastra ( which concludes the Sastras of the Agnistoma), that is to say, at

the Ukthya, s'olasi, Atiratra sacrifices, &c., the Brahma mutters all the three great words

{hhiir, hhuvah, svah along with the remainder of the formula) at the same time. The

Maitravaruna, after having muttered, " Speak what is right and true, ye who are created

by Savitar, the god to whose honour praises are chanted, do not lose the sacred verses

(chanted by you) which are life, may he protect both bodies of the Sfiman (the verses and

the tune) Om !" says aloud " chant V

[378] SIXTH BOOK.FIRST CHAPTER.

{On the Offices of the Qrdvastut and Suhrahmai^yot,)

1

{On the Origin of the Office of the Grdmstut,^ The Serpent

Ri§i Arhuda.)

The gods held (once upon a time) a sacrificial session in Sarvacharu,

They did not succeed in £380] destroying the consequences of guilt.

Arbuda, the son of Kadru, the Serpent Risi, the framer of mantras,

said to them, " You have overlooked one ceremony which is to be

performed by the Hotar. I will perform it for you, then you will destroy

the consequences of guilt." They said, ** Well, let it be done." At

every midday libation, he then came forth (from his hole), approached

them, and repeated spells over the Soma, squeezing stones. Thenco

they repeat spells at every midday libation over the Soma squeezing

stones, in imitation of him (the Serpent Risi). The way on which this

Serpent Risi used to go when coming from (his hole) is now known

by the name Arhudodd, Sarpav-t (at the sacrificial compound).

^See also him about Aav, s'r. 8, 5, 12. His services are only required at the midday

libation. He performs his function of repeating mantras over the Soma, squeezing stonea

before the so-called Dadhi Gharma ceremony. He enters through the eastern gate, and

passes on to the two Havirdh9,nas (the two carts, on which the sacrificial offerings are

put, and the two covered places, in which these two carts are). Having arrived north-east

of the exterior front of the axe {aki^asiras) of the southern Havirdhftna, he throws off

a stalk of grass held in his hand, which ceremony is called nirasanum (it is performed

often by other priests also). He then faces the Soma shoots, assuming a peculiar posture.

The Adhvaryu gives him a band (us>f/so), which he ties round his face. As soon as

the Adhvaryu and his assistants take the Soma sprouts from below, the adhisavana

board (see the note to 7, 32), he ought to repeat the mantras over the Grdvanas, which

are now being employed for extracting the Soma juice. He commences with verses

containing the term su, to squeeze, or derivatives of it. The first is : abhi tvd deva savitar

(1, 24, 3). After some more single verses follow, the three principal GrSvdna hymns, viz.,

praite vadantu (10, 94), a va riThjase (10, 76), and pra vo grdvdnah (10, 175). The first

and the last are said to have been seen by Arhuda, the Serpent Risi, the second by Jarat

Ttarna, one of the Serpent tribe also. These hymns very likely formed part of the so-called

Sarpaveda or Serpent Veda (see the Gopatha Brahmanam 1, 10, according to whose

statement this Veda came from the east), and were originally foreign to the Rigveda.

They may be, nevertheless, very ancient. The two latter hymns are to be repeated

before the last verse of the first, and are thus treated like a Nivid at the evaning libation.

Either in the midst, or before, or, after these two hymns, the Gravastut must repeat the

259

The King (Soma) made tlie gods drunk. They then said, " A poison-

ous serpent {asivi§a) looks at our King ! Well, let us tie a band round

his eyes." They then tied a band round his eyes. Therefore they recite

the spells over the Soma squeezing stones, when having tied (round the

eyes) a band in imitation (of what the gods did). The King (Soma)

made them drunk. They said, " He (the Serpent Risi) repeats his ownmantra over the Soma squeezing stones. Well, let us mix with his

mantra other verses." They then mixed with his mantra other verses,

in consequence of which he (Soma) did not make them drunk.' Bymixing his mantra with other verses for effecting propitiation, they

succeeded in destroying the consequences of guilt.

£3811 In imitation of this feat achieved by the gods, the Serpents destroyed

all consequences of their own guilt. Having in this state (being quite

free from guilt and sin) left oS the old skin torn, they obtain a new one.

Who knows this, destroys the consequences of his own guilt.

2(How Many Verses are to he Repeated over tlie Grdvams. How they

ought to he Repeated. They are Required only at the Midday Libation.

No Order for Repeating them Necessary.)

They say, With how many mantras should he (the Gravastut) pray

over the Soma squeezing stones ? The answer is, with a hundred ; for

the life of a man is a hundred years, he has a hundred powers, and a

hundred bodily organs ; by doing so, he makes man participate in age,

strength, and bodily organs. (Others) say, He ought to repeat thirty-three

verses, for he (the Serpent Rishi) destroyed the sins of thirty-three gods,

for there are thirty-three gods. (Others) say, He ought to recite an

unlimited number of such mantras. For Prajapati is unlimited ; and

this recital of the mantras referring to the Soma squeezing stones belongs

to Prajapati, and in it all desires are comprised. Who does so, obtains

all he desires. Thence he ought to repeat an unlimited number of such

mantras.

Now they ask. In what way should he repeat these mantras (over

the Soma squeezing stones) ? Syllable by syllable, or should he take

four syllables together, or pada by pada, or half verse by half verse, or

so-called Pavamfini verses (Rigveda 9.) He has to continue his recitation as long as

the squeezing of the juice lasts, or he may go on till it is filled in the Qrahas (a vd gralia

grahandt) ; he then must conclude with the last verse of the first Gravana hymn. Besides

this ritual for the GrSvastut, another one is given by Asvalftyana, which ho traces to

Q&nagdri.' These mantras were the antidote.

260

verse by verse ? With whole verses (repeated without stopping) one

does not perform any ceremony, nor with stopping at every pada. If

the verses are repeated with stopping at every syllable, or every four

syllables, then the metres become mutilated, for [382] many syllables

(sounds) would thus be lost. Thence he ought to (repeat) these mantras

one half verse by another. For man has two legs, and cattle are four-footed.

By doing so, he places the two-legged sacrificer among the four-legged

cattle. Thence he ought to repeat these mantras by half verses.

Since the Gravastut repeats^ only at every midday libation mantras

over the Soma squeezing stones, how do mantras become repeated over

them at the two other (morning and evening) libations ? By repeating

verses in the Gayatri metre, he provides for the morning libation ; for

the Gayatri metre is appropriate to the morning libation ; and by repeat-

ing verses in the Jagati metre, he provides for the evening libation;

for the Jagati metre is appropriate to the evening libation. In this

way he who, with this knowledge, repeats the mantras over the Somasqueezing stones only at the midday libation, supplies these praises for

the morning and eveving libations.

They say. What is the reason, that, whilst the Adhvaryu calls uponthe other priests to do their respective duties, the Gravastut repeats

this mantra without being called upon (without receiving a prdi^a) ?

The ceremony of repeating mantras over the Soma squeezing stones is of

the same nature as the mind which is not called upon. Therefore the

Gravastut repeats bis mantra without being called upon.

3

(The Suhrahmanyd Fomula. On its Nature. By whom it is to be Repeated.

The Oblation from the Pdtnivata Graha. The Ydjyd of the Agnidhrd.)

The Subrahmanya " is Vach. Her son is the [383] king Soma. Atthe time of buying Soma, they call the Subrahmanya (thither), just as

one calls a cow.

2 The Subrahmanya formula is contained in the Kfityayana Srfiuta Stitras (1, 3), theAgnistoma Sama Prayoga, the Satapatha Brahm. (3, 3, 4, 17-20), and the TaittiriyaAranyaka (1, 12, 3-4). The peculiar pronunciation of this formula is noted by Panini(1,2, 37-38). The most complete information on its use being only to be found in theSamaveda Satras, I here give the passages from Katyayana referring to it, along withthe formula itself:

—

261

[384] Thi-ough this son, the Subrahmanya priest milks' (obtains) all

desires for the sacrificer. For Vach grants all desires of him who has

this knowledge. They ask, What is the nature of this Subrahmanyd ?

After the Atithya Isti has been finished, he (the SubrahmanyS) should stand in the frontpart of the enclosure made for the wife of the sacrificer inside the Vedi, and whentouching the sacrificer and his wife, after having called thrice '* subj-ahmauyom," recitethe following formula, " Come, Indra ! come owner of the yellow horses ! " ram of Me-" dhatithi ! Mena of Vrisanas'va ! thou buffalo (gaura) who ascendest the female'* (avaskandin), lover of AhklyS ! son of Ku3ika ! BrShmana ! son of Gotaraa ! (come)•'thou who art called" (to appear) at the Soma feast in so and so many days howmany there might intervene (between the day on which the Subrahmanya callshim, and that of the Soma festival at which his presence is requested). The Subrah-manya is required on the second, third, fourth and fifth day of the Agnistoma, andalmost on every day of the other Soma sacrifices. On the second day, the terms, trya/iesutydm, " three days hence,'' i.e., on the fifth) ; on the third day, dvyahe sutyam, i.e., twodays hence ; on the fourth, sz/as, i. e., to-morrow ; and on the fifth (the day of the Somafeast) adya, i. e. to-day, are used to mark the time when the Soma banquet, to whicJi

Indra is by this formula solemnly invited, is to come off. As far as ST^T^ which is

followed by the mentioning of the time appointed 7^^, 5^, &c., there is no difference

anywhere observable. But the few sentences which follow, and which conclude theformula, differ according to different schools. Some were (according to Katyayana)of opinion, that only 'sH Tq-cgg " come hither " is to follow ; others recommenSed ^{H-^^

97^^ " come hither, O Maghavan." Others, such as Grautama, were of opinion, that

either is to be omitted, and the concluding formula, ^m s\^\i^ ^TJl^^^JH^^m-t.^^•' come, ye divine BrahmS. priests, come, come. " has to follow immediately upon ^qr»

The name of the tune (Saman), according to which it is chanted (or rather recited)is Brahmasri, the metre is called Safhpdtf the Risi is Aditya, and Indra is the deity.

At the so-called Agnishtnt sacrifices, which open the Chaturda^aratra Sattras (sacrifi-

cial sessions lasting for a* fortnight), (As'v. Sr. S, 11, 2), the Subrahmanya calls Agniinstead of Indra (Katyay. 1, 4), according to Gautama, by the following "formula :

», e., " Come, O Agni, with (thy) two red ones (horses), thou brightly shining, thou blaz-ing in smoke, Jatavedas, thou wise 1 Angiras ! Brahmana, (come) called, " &c. In theconcluding formula ^giT ?^o, ^W( fires, is used instead of ^qx According to Dhananjay

the Subrahmanya formula for Agni runs as follows : SIST^rnx^ ^%rfW ^TTH^«T^5IFn5r ?rfH: sq^r ^Tn^H>P<^«-«JM^ 3ITrtf5t^^, (the remainder as above), i. e.,

•• Come, Agni ! master of the red horses, goat of Bhardvaja, son of power, thou whoascendest (the female) ; lover of Usas, " Sec. The latter formula is just like that oneaddressed to Indra, Agni, as well as Indra, are in both these formulas, which must bevery ancient, invoked as family deities, the first pre-eminently worshipped by theAngirasa, the latter by the Kusikas. Both gods are here called " Brahmans." In laterbooks, Indra appears as a Ksattriya, and as a model of a king.

On the so-called Agnistomiya day, of all sacrifices (in the Agnistoma, it is thefourth and precedes the Soma day), on which day the animal for Agni and Somais slain and sacrificed, an extension of the Subrahmanya formula takes place. TheSubrahmanya priest has on this day to announce to the gods, that such and suchone (the name of the sacrificer must be mentioned), the son of such and such one,the grandson of such and such one, offers, as a Dikbita, (as initiated into the sacrifi-

cial rites) a sacrifice (^f^'^T'Rl^) The term, 'Diksita, ' forms then henceforth part

of the name of the sacrificer, and his descendants down to the seventh degree. Inthis part of India, there are many Brahmans distinguished by this honorary epithet,which always indicates that, either the bearer of it or his immediate ancestors haveperformed a Soma sacrifice, and have been proclaimed \dik?itu by the Subrahmanya inall due form,

2 Duhe must be a 3rd person singular, as Say. explains it.

262

C385] One should answer, She is Vach. For Vach is Brahma, and Sub*

rahma (good Brahma).

They ask. Why does one call him (the Subrahmanya priest) who is

a male, a female ? (They answer) Subrahmanya represents Vach (which is

in the feminine gender).

They further ask, When all the other priests are to perform their

respective duties within the Vedi, and the Subrahmanya outside the

Vedi, how is it that the duty of the Subrahmanya (in this particular

case) becomes performed inside the Vedi) ? One should answer, TheVedi has an outlet where things (which are no more required) are

thrown ; if the Subrahmanya priest calls (the Subrahmanya) when stand-

ing in this outlet, then, in this way (his duty is performed within the "

bounds of the Vedi). They ask, Why does he, standing in the outlet,

repeat the Subrahmanya ? On this, they tell the following story.)

The Risis held once a sacrificial session. They said to the most aged

man among them, " Call the Subrahmanya. Thou shalt call the gods

standing among us (on account of thy age), as it were, nearest to them."

In consequence of this, the gods make him (the Subrahmanya) very aged.

In this way, he pleases the whole Vedi.

They ask. Why do they present to him (the Subrahmanya) a bull as

a reward for his services ? (The answer is) The bull is a male (vri^a), the

Subrahmanya is a female, both making thus a couple. This is done

for producing offspring from this pair.

The Agnidhra repeats the Yajya mantra for the Patnivata Graha (a

Soma vessel), with a low voice. For the Patnivata is the semen virile,

and the effusion of the semen virile passing on without noise, as it were,

he does not make the Anuvasatkara. For [386] the Anuvasatkara is a

stop. Thinking, I will not stop the effusion of the semen, he does not

make the Anuvasatkara, for the semen which is not disturbed in its

effusion, bears fruit. Sitting near the Ne§tar, he then eats, for the

Nestar is in the room of women. Agni (Agnidhra) pours semen in wo-

men, to produce children. He who has this knowledge, provides through

Agni his females with semen, and is blessed with children and cattle.

The Subrahmanya ends after the distribution of the Daksina,' for she

is Vach. The Daksina is food ; thus they place finally the sacrifice in

food, which is Speech.

* He represents Agni.

• The Dakshinft is distributed at the midday libation.

263

SECOND CHAPTER.

i^On the Sastras of the Minor Hotri-priests at the Sattras.)

4.

{On the ^astrm of Minor Hotri-priests at the Morning andEvening Libations.)

The Devas spread the sacrifice. When doing so, the Asuraa approach-

ed them, thinking, let us obstruct their sacrifice. They attacked them

from the right side, thinking this to be the weak point. The Devas

awoke, and posted two of their number, Mitra and Varuna, on the right

Bide. Through the assistance of these two, the Devas drove the Asuraa

and Raksasas away from the morning libation. And thus the sacrificers

drive them away (if they have the Maitravaruna Sastra repeated) ; thence

the Maitravaruna priest repeats the Maitravaruna Sastra [387j at the

morning libation. The Asuras, defeated on the right side, attacked the

centre of the sacrifice. The Devas awoke, posted then Indra, and defeated

through his assistance the enemies. Therefore the Brahmanachchhamsi

repeats at the morning libation the Indra Shastra.

The Asuras, thus defeated, attacked the sacrifice on the northern

side. The Devas posted on this side Indragni, and defeated thus the

Asuras. Therefore the Achhavaka repeats the Aindragna Sastra at the

morning libation. For, by means of Indragni, the Devas drove the Asuraa

and Raksasas away from the northern side.

The Asuras, defeated on tlje northern side, marched, arrayed in battle

lines towards the eastern part. The Devas awoke and posted Agni east-

wards at the morning libation. Through Agni, the Devas drove the

Asuras and Raksasas away from the eastern front. In the same way, the

sacrificers drive away from the eastern front the Asuras and Raksasas.

Thence the morning libation is Agni's. He who has such a knowledge,

destroys the evil consequences of his sin.

The Asuras, when defeated eastwards, went westwards. The Devaa

awoke and posted the Vii^ve Devah themselves (westwards) at the third

libation, who thus drove the Asuras and Raksasas away from the western

direction at the third libation. Likewise, the sacrificers drive through

the Visve Devah themselves at the third libation the Asuras and Raksaa

away. Thence the evining libation belongs to the Vii^ve Devah. He whohas such a knowledge, destroys the consequences of his sin.

In this manner, the Devas drove the Asuras out of the whole sacrifice.

Thence the Devas became masters of the Asuras. He who has this know-

264

ledge becomes therefore througli himself (alone) master of his adversary

and enemy, and destroys the consequences [388] of his sin. The Devas

drove away the Asuras and destroyed the consequences of sin by meansof the sacrifice arranged in such a way, and conquered the heaven-world.

He who has this knowledge, and he who, knowing this, prepares (these)

libation required in the said manner, drives away his enemy and hater,

destroys the consequences of his guilt, and gains the heaven-world.

5.

(jOhe Stotriya of the Following Day is made the Anuvdpa of the Preceding

Day in the ^astras of the Minor Hotri-priests at Soma Sarcrifices last-

ing for Several Days.)

They use at the morning libation the Stotriya (triplet) (of the following

day) as Anurupas^ (of the preceding day). They make in this way the

following day the Anurupa (corresponding to the preceding day). Thus

they commence the performance of the preceding day with a view to that

of the following. But this is not done at the midday libation ; for the

Pristhas" (used then) are happiness (they are independent) ; they have

at this (the midday libation) not that position (which the verses have at

the morning libation) that they could use the Stotriya (of the following

day) aa Anurupa (of the preceding day). Likewise they do not use at

the third libation, the Stotriya (of the following day) as Anurupa (of the

preceding day).

e. •

13891 {The Opening Verses of the ^astras of the Minor Eotri-priests at the

Ahargaijta Soma Sacrifice, i.e., such ones as last for a Series of Days.)

Now follow the opening verses (of these Sastras after the Stotriyas

have been repeated). Rijuniti no Varuv.a (1, 90, 1) is that of the Mai-

travaruna ^astra ; for in its second pada is said, "Mitra, the wise, may

lead !" for the Maitravaruna is the leader of the Hotri-priests. There-

fore is this the leading verse.

By Indram vo visvatas pari (1, 7, 10) commences the Brahmana-

chchhamsi ; for by the words " we call him (Indra) to the people" they call

» See on the meaning of the terms stotriya and anurupa, note 41 on page 199. The

first contains always those verses which the Saraa singers chant, the latter follows its

form, and is a kind of supplement.

' The S&mans of the midday libation are called Pristlias ; and the Stotriyas aid

Anurflpas which accompany them, go by the same name.

2Q5

Indra every day. When the BrS,hmanachchhariisi, with this knowledge,

recites this verse every day, then no other sacrifieer, notwithstanding

he (Indra) might be called by different parties (at the same time), can

get Indra away.

Yat soma a sute nara (7, 94, 10) is the verse of the Achchhavaka. By its

words " they called hither Indragni," every called Indragni every day.

When the Achchhavaka is doing this every day, no other one can wrest

(from them) Indragni. These verses (rijuniti &c.) are the boats which

lead to the shores of the heavenly world. By their means the sacrificers

cross (the sea) and reach the heavenly world.

7.

{The concluding vei'ses of the same ^astras at the Ahargaiice

Soma sacrifices.)

Now follow the concluding verses of these ^astras : Te sydma deva

varuna (7, 66, 9) is that of the Maitravaruna Sastra. For by its words,

" we contemplate food {isam) and light {svar),'' they get [390] hold of

both worlds ; for " food" is this world, and " light" is that world.

By the triplet vyantai'iksam atirad (8, 14, 7-9), which has the char-

acteristic vi, i.e. asunder, the Brahmanaehchhamsi opens the gates of the

heavenly world. The words, "Indra, inebriated by Soma, cleft the bole

and made appear the lights" (8, 14, 7), refer to the passionate desire of

those who are initiated into the sacrificial art (for heaven) ; thence it is

called the Balavati verse.' The words, "He drove out the cows, and

revealed them which were hidden, to the Angiras, and flung away Bala'^

contain the expression of a gift to them (the Angiras). By the words,

" indrena rochand divi (verse 9) the heaven-world is alluded to." By the

words, "The fixed lights (stars) of heaven have been fastened by Indra,

the fixed ones he does not fling away," the sacrificers approach every

day heaven and walk there.

Aham sarasvativator (8, 38, 10), is the verse of the Achchhavaka. For

Sarasvati ig the voice ; (the dual is used) for this day belongs to the "two

who have the voice." (As to who they are is expressed by the words) " I

choose the tone of Indragni." For the voice is the beloved residence of

Indragni. Through this residence one makes both successful. Who has

this knowledge, will be successful in his own residence (his own

way).

' There is the word vala hole, in it, which may bo regarded as a proper name of an

Asura also.

8

2m

8.

(0?? the Ahina and Aikdliika eonduding verses of the Sastras of the

mi72or Hotri-priests.)

The concluding verses of the Hotri-priests (Maitravarnna, Brahmana-

chchharasi, and Achchhavaka) are, at [391] the morning and midday liba-

tions of two ¥mds, viz. aliina (which are proper for Soma sacrifices, which

last for several daj^s successively) and aikdhika (which are proper

for Soma sacrifices which last for one day only). The Maitravaruna uses

the aikahikas preventing (thus) the sacrificer from falling out of this

world. The Achchhavaka uses the ahinas for making (the sacrificer obtain

heaven). The Brahmanachchhmsi uses both ; for thus he holds both

worlds (with his hands) and walks in them. In this way he (the

Brahmanachchhamsi) walks holding both, the Maitravaruna and the

Achchhavaka, the Ahina and Ekaha, and (farther) the sacrifical session

lasting all the year round (such as the Gavam ayanam) and the Agnistoma

(the model of all Aikihikas).

The Hotri-priests require at the third libation Ekahas only for con-

cluding. For the Ekaha is the footing, and thus they place the sacrifice

at the end on a footing.*

At tlie morning libation he must read the Yajya verses without stop-

ping {anavdnam). The Hotar shall not recite one or two additional

verses (atisamsanam) for the Stoma. It is just the same case as if_one

who asks for food and drink must be speedily supplied. Thinking, I

will quickly supply the gods their food, he speedily gets a footing in

this world. He should make the Sastram at the two latter libations

with an unlimited number of verses ; for the heaven-world is unlimitted.

(This is done) for obtaining the heaven-world. The Hotar may, if

he like, recite those verses which the minor Hotri-priests used to repeat

on a previous day. Or the Hotri-priests (may, if they like, repeat

those verses) which the Hotar (used to repeat on the previous day)

(For Hotar as well as the Hotri-priests form parts of one [392] body

only). For the Hotar is the breath, and the Hotri-priests are the limbs.

This breath goes equally through the limbs. Thence the Hotar should,

if he like, receite those verses which the minor Hotri-priests used to

recite on the previous day. Or the Hotr^-priest (may, if they like, repeat

those verses) which the Hotar (used to repeat on the previous day). The

last verses of the hymns with which the Hotar concludes, are the same

with the concluding verses of the minor Hotri-priests at the evening

'For the Ekfiha sacrifices are the models of the others.

267

libation. For the hotar is the soul, and the Hofcri-priesta are the limbthe ends of the limbs are equal, therefore the (three) Hotri-priests use,

at the evening libation, the same concluding verses.

s

THIRD CHAPTER.

{The hymns for lifting the Ghamasa {Soma cups). The Prasthita Ydjyds

of the seven Botars concluding this ceremony. The two different kinds

of Hotars. Explanation of some apparent anomalies in the perfor-

mances of the minor Hotris. The Jagati hymns for Indra. The

concluding verses of the minor Hotri-priests. On a peculiarity in the

Sastras of the Achchhdvdha.)

9

{The number of verses which the Rotar has to repeat at the time of the

Soma cups being lifted at the three libations.)

When at the morning libation the Soma cups are lifted and filled

he (the Maitravaruaa) recites the hymn d tea vahantu harayah (1, 116.)

the several verses of which contain the words vrisan (male), pita (drunk),

suba (squeezed), mad (drunk), are complete in their form and are addressed

to Indra, for [393] the sacrifice is Indra's. He repeats Gayatris ; for

Gayatri is the metre of the morning liabation. At the morning libation

he recites nine verses only ; one less (than tenl For the semen is poured

in to a place made narrow (nydna). At the midday libation he repeats

ten verses '; for the semen which was poured in a narrow place grows

very large, after having reached the centre of the woman's body. At

the evening libation he repeats nine" verses, one less (than ten) ; for

from a narrow place (represented by the third libation; men are born.

If he recites these hymns complete, than he makes the sacrificer bring

forth the embryo of his (spiritual body) begotten in the sacrifice, which is

the womb of the gods.

Some recite every time only seven verses at the morning, middayand evening libations, asserting that there must be as many Puronuvakyaaas there are Yajyas. Seven (Hotri priests) having their faces turned

(towards the fire) receite the Yajyas, and pronounce Vausat ! Nowthey assert that those (seven verses) are the Puronuvakyas of these (seven

' They arc tho hymn, asdvi devam gorichikam (7' 21).

' They aro tho hymn, ihopaydta iayaso (4,35).

268

Yajyas) ; but the Hotar ought not to do so (to recite only seven verses.)

For in this way they spoil the semen of the sacrificer, and conseqnently

the sacrificer himself.

The Maitravaruna carries in this way the sacrificer, for the sacrificer

is the hymn, by means of nine verses from this world to the airy region;

but by means of ten he carries him further on to that (heaven) world;

for the airy region is the oldest ; from that world he takes him by

means of nine verses up to the celestial world. Those who recite

[395] only seven verses, do not wish to raise the sacrificer to heaven.

Therefore the hymns are to be recited complete onlys.

10.

{On the Prastliila Ydjyds^ of the Eotars at the morning libation.)

Some one (a theologian) has asked, When the sacrifice is Indra's, why

do only two, the Hotar and Brahmanachhamsi, at the morning libation,

for the Soma drops which are in readiness, repeat Yajyas where Indra's

very name is mentioned, the Yajya of the Hotar being idam te somyam

madhu (8, 54, 8), that of the Brahmanachchhamsi, indra tva vrisabham

vayam (3, 40, Ij ?

When the other (priests) repeat verses addressed to different deities,

how do they concern Indra ? For the Yajya of the Llaitravaruna is mitram

vayam havdmahe (1, 23, 4)," we invoke Mitra ;" but in its words varunam

somapUaye i.e. " we call Varuna to the Soma beverage;" there is an allu-

sion to Indra ; for whatever word refers to "drinking", hints at Indra,

and pleases him.

The Yajya of the Potar is, Maruto yasa hi ksaye (1, 86, 1) ; its words

sa sugopdtamo janali i.e. " he is the best protector," allude to Indra ; for

India is the gopd, which is a characteristic of Indra. Thus he pleases

Indra.

The Yajya of the Nestar is, agne patnir ihd vaha (1, 22, 9) ; in its

words, tvast^zram somapUaye, [395] there is an allusion to Indra

;

3 The hymns mentioned for the morning and evening libations contain each nine,

that mentioned for the midday libation ten verses,

* These YajySs are at each libation seven in number, and repated successively by the

so called 'seven Hotars' (Hotar, Maitravaruna, Brahmanachchhamsi, Potar, NestarAgnidhra, and Achchhavaka) when the Chamasa Adhvaryu or cup-bearers, are holding upthe cups filled with ttoma. As often as one of them has repeated his Yajya, libations

itoiu seven cups are thrown at the same time in the fire. The rest is to be drunk by them.

269

for Indra is Tvastar, whicli is a characteristic of Indra. Thus he

pleases him.

The YkjysL oi the Agnidhra is, Uk^dnndya {8, 4:3, 11); in its worda

Soma pri^thdya vedhase, there is an allusion to Indra ; for Indra is Vedhas

(striker, beater) which is a characteristic of Indra. Thus he pleases him.

The verse of the Achchhavaka, which is directly addressed to Indra, is

complete, viz : prdiarydvahhir (8, 38, 7), (for in the last part of it there is

the term Indrdgni). Thus all these verses refer to Indra. Though there are

different deities mentioned (in them) ('such as Mitra, Varuna, &c.) the

sacrificer does not satisfy other deities (alone). The verses being in the

Gayatri metre, and this being sacred to Agni, sacrificer gains, by means

of these verses, the favour of three deities, i. e. Indra, the ndnddevatds or

different deities, and Agni.11.

{The hymn to he repeated over the Soma cups being lifted, and the Pras^

thita Ydjyds at the midday libation.)

At the midday libation, when the Soma cups are being lifted, the Hotar

repeats, Asdvi devavi gorichikam (7, 21. 1.). This hymn contains the words,

vri^an, pita, suta, m,ad ; its verses are complete in form and addressed to

Indra. For the sacrifice belongs to Indra. The verses are in the

Tristubh metre ; for this metre is appropriate to the midday libation.

They say, if the term mad "to be drunk " is only appropriate to the third

libation, why do they recite such verses (containing this term) at the midday

libation as Anuvakyas and Yajyds? The gods get drunk, as it were, at

the midday libation, and are then consequently at the third libation in a

state of [396] complete drunkenness. Thence he repeats verses contain-

ing the term mad as Anuvaky^s and Y^jyas at the midday libation.

At the midday libation all the priests repeat Yajyas addressed to

Indra by his very name (for the Soma drops) which are in readiness.

Some (the Hotar, Maitravaruna, and Brahmanachchhamsi) make the Yajyas

with verses containing (besides the name of Indra) the words, abhi trid.

So the Hotar repeats, pibd somam abhi yam ugra tarda (6, 17, 1) ; the

Maitravaruna, sa im pdhi ya rijishi (6, 17, 2) ; and the Brahman-

achhamsi, evd pdhi pratnathd (0, 17, 3).

The Yajya of the Potar is, arvdfig ehi somal-dmam (1, 104, 0). The

YA jya of the Nestar is, tavd yam somas tvam (3, 35, G). The Ynjya of

the Achchhavaka is, indrdya somah pra divo viddnd (3, 36, 2). The Yajya

of the Agnidhra is, dpitrno asya halasah svdhd (3, 32, 15).

" These tlirce verses contaia forms of the verb trid (Lat. trudoro) "to injure, to kill,"

with the preposition abhi.

270

Among these verses there are those containing the words ahhi trid,

For Indra once did conquer at the morning libation ; but by means of

these verses he broke down the barriers and made himself master

{ahhi trir}at) of the midday libation. Thence these verses.

12.

(The hymn and the Prasthita Ydjyds at the evening libation.)

At the third libation the Hotar repeats at the time when the Somacups are being lifted, the hymn ihopaydta savaso napdtah (4, 35, 1). Its

verses which are complete in form, are addressed to Indra, and belong

to the Ribhus, contain the words vrisan, pita, [397] suta mad. They ask,

Why is the Pavamana Stotra at the evening libation called Arbhava,

though they do not sing Ribhu verses? (The answer is) Prajapati, the

father, when transforming the Ribhus who were mortals, into immortals,

gave them a share in the evening libation. Thence they do not sing

Ribhu verses, but they call the Pavamana Stotra Arbhava.

One (great Risi) asked about the application of metres, viz, for what

reason does he use the Tristubh metreat the third libation, whilst the

appropriate metre for this libation is Jagati, as well as the Gayatri that

for the morning, and the Tristubh for the midday libation ? One ought

to say (in reply). At the third libation the Soma juice is done ; but if they

use a sparkling ( sukriyam) metre as the Tristubh, the juice of which

is not done, then they provide the (third) libation with juice (liquor).

Then he makes Indra participate in this libation also. One says, Vv^hy,

since the third libation belongs to Indra and the Ribhus, and the Hotar

alone makes the Yajyas for the Soma which are in readiness (prasthita)

with an Indra-Ribhu verse, at the third libation, do the other Hotri-

priests use verses addressed to various other deities for their Yajyas ?

In the Yajya of the Hotar, rihhuhhir vajadhhil} samuhsitam (not in the

Rigveda) the Ribhus are mentioned, but in the Yajyas of the other

priests they are only hinted at.

The Maitravaruna repeats, indrdvaruiia sutapdvimam sutam{6, 68, 10);

in the words, yuvo ratho adhvaram devavitaye, there is a plurality (in the

words devavUaye= devdndm vitaye, i.e. for the enjoyment of the gods) which

is a characteristic of the Ribhus.

The Brahmanachchhamsi repeats the verse, indrascha somam pibatam

(4, 50, 10) ; in its words, vi'santu iridavah, i. e. " may the drops come," a

[398] plurality is expressed, which is a characteristic of the Ribhus.

271

The Yajya of the Potar is, d vo vahantu saptayo (1, 85, 6 ) ; in its

words, raghu aivdnal} prajigdta bahuhhir there is a plurality (these

three words are in the plural) expressed, which is the characteristic of

the Ribhus.

The Yajya of the Nestar is, ameva nah, suliavd (2, 36, 3), in it the

word gantana "go ye! " expresses a plurality.

The Yajya of the Achchhav^ka is, indravi^riu pibatam madhvo (6, 69, 7)

;

its words, d vdm amdhdmsi madirdni expresses a plurality.

The Yajya of the Agnidhra is, imam stomam arliate (1, 94, 1) ; in its

words ratham iva sariimahemd (this is first person plural) there is a plurality

expressed.

In this way all these verses become Aindra—Arbhavah. By repeating

verses being (apparently) addressed to various deities, he pleases other

deities (also), save Indra and the Ribhus. They are the conquerors of the

jagat i. e. world ; therefore the Jagati metre is required for the evening

libation, to make it successful.

13.

(On the relationship of those Rotars who have to repeat a ^astra to those

who have none. How the ^astras of the minor Hotri-priests are supplied

at the evening libation.)

Some one asks. Some of the duties of the Hotri-priests being performed

without Sastra,^ some with oastra, how are then all these ceremonies (as it

[399] should be) provided with their respective ^astras, and consequent-

ly equal and complete ? (The answer is) They call the performance (i.e.

the repetition of Yajyas) of those (Hotris) who like the Potar, Nestar, and

Agnidhra, have no ^astra (to repeat) Hotrd (also), on account of their

reciting their (respective) verses along with (the other Hotri-priests, such

as the Hotar, Maitravaruna &c. who repeat proper ^astras). In this waythey are equal. But in the fact that some Hotri-priests perform their

duties with ^astras, others without ^astras, lies their inequality. Thus(both kinds of Hotri performances) become provided with ^astras,

equalised and successful (for the Yajyas of allj seven Hotri-priests are

repeated one after the other).

6 Besides the Hotar only the Maitravaruna, Biahman&chhamsi, and A cbh&A-aka repeat

Bhastras ; the others, such as the Potar, &c. do not do it. But the former repeat them at

the Agnishtoma, only at the morning and midday libations.

272

Now tbe Hot 1 i-priests (Maitravaruna, Brahmanachchhamsi, Achchha-

vaka) repeat Sastras at the morning and midday libations only, in what

way is this duty performed at the third libation ? One ought to answer, in

this way, that they (these three priests just mentioned) repeat at the mid-

day libation two hymns each. Some one may ast, In what way do the

Hotri-priests (who properly speaking repeat one Sastra only) repeat two

Sastras, as many as the (chief) Hotar' does ? One ought to answer.

Their Yajyas are addressed to two deities.

14.

[400] (How the Sastras of the Agnidhra, Potar and Nestar are supplied.

On the two Praisas to the Potar and Ne.^tar. On the additional verse ofthe Achchhdvkka. How the Praisa formula, hota yahsat, is applicable to

the Potar, Nestar, and Agnidhra. The Praisa for the chanters. ThePraisa for the Achchhdvaka. On the inequality of the the deities of the

oastras and Stotriyas of the evening libation.)

Some one asks further. If there are the performances of three Hotri-

priests only provided with a Sastra, how are these Sastras supplied

for the performances of the others (the three remaining Hotri-priests) ?

(The answer is) The Ajyam is the Sastra for the Yajya repeated by the

Agnidhra ; the Marutvatiya that one for the Potar's Yajya ; the Vaii^-

vadevam that one for the Nestar's. These Yajyas have the characteristic

sign of the respective Sastra.''

Some one asks further, If the other Hotri-priests are requested only

once (to repeat their Sastras), why are the Potar and Nestar requested

twice ?

(Regarding this the following story is reported). At the time when

the Gayatri having assumed the shape of an eagle, abstracted the Soma

(from heaven), Indra (out of anger) cut off from these (three) Hotri-priests

(Agnidhra, Potar and Nestar) their Sastras, and transferred them to

the Hotar, saying, " Do not call me, you are quite ignorant of it." The

gods said, " Let us give more strength to the performances of these two

Hotri-priests (Potar and Nestar) through Speech (by requesting them once

' The Aguidhra addresses the Yajya to Agni, to whom the Ajya Sastra belongs ; tho

Potar to the Marutas, to whom the Marutvatiya Sastra belongs, and the Nestar to the

Visvedevas, to whom the Vaisvadeva s'astra belongs.

' The Hotar repeats at the morning libation the Ajya and Pra-uga Sastra, at the

midday libation the Marutvatiya and Ni^kevalya ftastra, and at the third libation the

Vai-ivadeva and Agnimaruta 8astra.

The Agnidhra addresses the Yajya to Agni, to whom the Ajya Sastra belongs;

the Potar to the Murutas, to whom the Marutvatiya Sastra belongs, and the Ne.star to

the Visvedevas, to whom the A''aisvadeva Sastra belongs.

273

t40l1 more tban tlie other's). Thence come the two requests (for Nestar

and Potar). The performance of the Agnidhra was strengthened by one

additional verse to his Yajya ; therefore his Yajyas are supernumerary

by on6 verse.

Some one asks, When the Maitrflvaruna calls upon the Hotar by the

words, " may the Hotar repeat the Y<\jya ! may the Hotar repeat the

Yajya!" why does he call upon those who are no Hotras, but only the

repeaters of Hotfi verses, by the same words, ^* may the Hotar repeat

the Yajya ?" (The answer is) The Hotar is life, and ail the (other) sacrifi-

cial priests are life also. The meaning (of the formula " may the Hotar

repeat his Yajya," is)*' may the life repeat the Yajya, may the life repeat

the Yajya ]"

If some one asks further. Are there requests for the Udgatri priests

(to chant) ? One should answer. Yes, there are. For if all (the priests)

are ordered to do their respective duties, then the Maitravaruna, after

having muttered with a low voice (a mantra), says, "'praise ye !"* These

are the summons for the Udgatri priests.

Some one asks, Has the Achchhavaka any preference (to the other

priests) ?^ The answer is, Yes, he has ; for the Adhvaryu says to him,** Achchhavaka, speak what you have to speak (and no more)

!"

Some one asks. Why are at the evening libation the Stotriya

and Anurupa verses addressed to Agni, whilst the Maitravaruna at that

time repeats an Indra-Varuna Sastra? (The answer is) The Devas turned

the Asuras out of the Sastras by means of Agni as their mouth.

Therefore the Stotriya and Anurupa are addressed to Agni.

[402] Some one asks, Why are both the Stotriya and Anurupa of the

singers devoted to Indra at the evening libation, whilst the ^astram repeat-

ed by the BrahmanS-chchhamsli is addressed to Indra and Biihaspati, and

that of the Achchhavaka to Indra and Visnu ? (The answer is) Indra turned

the Asuras out from the iSastras (of which they had got hold) and defeated

them. He said to the Devas, " Which (from among you) follows me ?,"

They said, " I, I,'" (we will follow)," and thus the Devas fellowed. But

on account of Indra having first defeated Cthe Asuras) the Stotriya and

Anurupa of the singers (they precede the Shastram) are addressed to

Indra. And on account of the other deities having said, '*I, I, (will

follow)" and (actually) followed, both the Brahmanachhamsi and Achchha-

vaka repeated hymns addressed to several deities.

' See note to 5, 34.

'That is, is there anything exceptional to be seen in the performance of his duties?This refers to the peculiar praifa given to him, which is mentioned in the context. Seealso Asv. 8r. S. 5, 7. '"Visnu and Brihaspati.

9

274

15.

(On the Jagati hymns addressed to Indra at the evening libation. On the

hymn of the Achchhdvdha. The concluding verses of the Maitrdvarunct

Brdhmamehchharifisi, and Achchhdvakxi. The last four syllables of the last

^astra of the Soma, day to he repeated twice.)

Some one asks further, For what reason do they repeat at the com-

mencement of the evening libation hymns addressed to Indra, and

composed in the Jagati metre, whereas the evening libation belongs to

the Visvedevas? (The answer is) Having got hold of Indra {drabhya

having commenced with him) by means of these (hymns), they proceed

to act, being sure of success). The Jagati metre is used because the

evening libation belongs to the Jagati, implying a desire for this world

iJagat) ; and any metre [403] which is used after (this commencement)

becomes related to the Jagati (jagat) if, at the beginning of the evening

libation, hymns in the Jagati metre are repeated which are addressed to

Indra.

At the end (of the Sastra) the Achchhavaka repeats a hymn in the

Tristubh metre, sarnvdrh harmam (6, 69, 1.) The word karma (ceremony)

alludes only to the praise of drinking (the Soma).'* In the words

sam isd the word i^d means food ; it (serves) for obtaining food (by means

of this mantra.) (By the words of the last pada) " both (Indra and Visnu)

carry us through on safe paths," he pronounces every day'* something

relating to welfare.

Some one asks. Why do they conclude the evening libation by Tris-

tubhs, if properly the Jagati metre should be used at it ? Tristubh ia

strength ;(by repeating at the end Tristubhs) the priests (who are at

the Sattras the sacrificers themselve) get finally possessed of strength.

The concluding verses of the Maitravaruna is, iyam Indram Varunam

(7, 84, 5.) That of the Brahman achhamsi is, Brihasyatir na paripatu

(10, 42, 11.) That of the Achchhavaka is, uhh^ jigijathur (6, 69, 8.)

For "both (Indra and Visnu) had been victorious jigyathuh, i. e., they

had not sustained any defeat, neither of them was defeated,""

1' The word alluded to is, paudyya, which is traced to a root pa>i= pan to praise • butit hardly can mean "praising" in general. It refers, as Sayana justly remarks, to the" drinking of the Soma juice." In the fifth verse of the hymn iu question, we have theword panaydyijtt, which is the same as pandyyu, where the words iudrdiii?\iu tat panuyd-yyum vdm evidently mean, " this is your praise for having drunk the Soma."

'^ The hymn is to be repeated every day on the Soma sacrifices which last for severaldays.

" This is a paraphrase by the author of the Brahmanam of the first half of the verse 6,

69, 8 (ulhri /igi/at?iHr,) It differs little from the original, and retains most of tho terms

275

[404] In the words indras cha Vmo yai apaspridhethdm^ ^ (there is

hinted) that Indra and Visnu fought with the Asuras. After they had

defeated them, they said to them, "Let us divide!" The Asuras accepted

the offer. Indra then said, "All through which Visnu makes his three

steps is ours, the other part is yours." Then Indra stepped through these

(three worlds), then over the Vedas, and (lastly) over Vach.

They ask, What is meant by the " sahasram,''^' a thousand? One

should say in reply, these worlds, the Vedas, and Vach. The Achchhava-

ka repeats twice the (last) word airayetMm, i.e., "you both (Indra

and Visnu) strode," at the Ukthya sacrifice ; for the part (repeated) by

the Achhavaka, is the last in it ; whereas at the Agnistoma and Atiratra

the Hotar (repeats twice the four last syllables of his Sastra) ; for (the

part recited by him) is in these [405] sacrifices, the last. At the Solas^i

there it is questionable whether or not (the last four syllables) are to be

repeated twice. They say. He ought to repeat them twice, for why should

he repeat them twice on the other days, and not on this one ? Therefore

he should repeat them twice (also at the Solasi.)

le.

{Why ike Aehchhdvdha at the end of his 6ilpa-^astra does not recite

verses addressed to Nardsariisa.)

Some one further asks. Why does the Achhavaka at the end, in his

Silpas, recite verses not addressed to Naratlamsa at the third libation,,

although this libation belongs to Narasamsa ? The Naras^amsa part repre-

sents the change (of the semen into the human form) ; for the semen be-

comes by and by somewhat changed ; that which then has undergone the

of the verse without giving any substitute for them. This shows, that many verses and

turns of speech in the mantras were perfectly intelligible to the author of the Brahma-

nas. The only difference of the paraphrase from the original is the substitution of tayoh

for enoh, which is an uncommon dual form (gen.) of a demonstrative form ; one ought to

expect enayoh.

'* This is the second half of the last verse of 6, 69, 8, which concludes the hymtt repeated

by the Achchhavaka. The author of the Brahmanam explains it also by reporting a story

to which he thinks the contents of thisllatter half allude. However he does not quite

overlook the meaning of several terms ; apaapridhetdm he explains by yuyudhdte, "theytwo have fought," and vyairayethdm by vichakrame, ''he stepped through." The meaningof these words is certainly correct ; but the grammatical structure is misunderstood byour author ; airayetham is taken by him as a singular, though it is a dual, for it refers to

both Indra and Visnu, and not to Visnu alone.

** In the last pada of the last verse ubhci iigyathur. There the words tredha sahasramvi tad airayetham mean " ye both strode thrice through this thousand." The "thousand"

refers to the booty they made in the battle, or perhaps to the " thousand cows" given sis

leward at great sacrifices.

276

change becomes the prajdtam (the proper form.)*^ Or the Nara^arb-

B;im is a soft and loose metre, as it were ; and the Achchhav^ka is the last

reciter ; therefore fit cannot be used), for (the priests think) We mustput the end in a firm place for obtaining stability. Therefore the Achhavaka does not repeat at the end, in his ^ilpas, verses referring to Nara-

tjamsa.*^

[406] FOURTH CHAPTER.

{The ISampdta hymns. The Vklahhilyas. The Durohav.a'^.y

17.

(See 6, 5.)

When they make at Soma sacrifices, which require several days for

their performance (ahinas) in order to make them continuous, at the

morning libation, the singing verse (Stotriya) of the following day, the

Auurupa of the preceding day, it is just the same as with the performance

of a Soma sacrifiice which lasts for one day only (ekdha.) For just as

the (three) libations of the one day's Soma sacrifice are connected with

each other, in the same way are the days of a Soma sacrifice which lasts

for several days connected with one another. The reason that they make

at the morning libation, the singing verse (Stotriya) of the following day,

the Anuriipa of the preceding day, is to make the days during which the

sacrifice lasts one continuous series. Thus they make the days of the

Ahina sacrifices one continuous whole.

The Gods and Risis considered. Let us make the sacrifice continu-

ous by equalising (its several days.) They then saw this equality (of the

several parts) of the sacrifice, viz. the same Pragathas, the same Pratipada

(beginning triplets), the same hymns. For Indra walks in the sacrifice

on the first as well as on the following day, just as one who has occupied

a house. (The Soma days are thus equalised) in order to have (always)

Indra (present.)

'• Say. says, *' Pop seven nights after the coition the semen has the form of a bubble

a fortnight after it is changed into a ball, which, if the change has been completed,

assumes the proper (human or animal) form." The Narasamsaii is the state of transition

for the semen from the bubble into the ball form. Therefore in order not to disturb

and stop the course of this change, no verses, referring to the imperfect state, can bo

repeated.

" See ou them 6, 32.

277

18.

On the Sathpdta hymn. The counterSanh'pkta hymns. On a peculiarity

in the use of the hymn of the Achchhdvdka.

Visvamitra saw for the first time (the so-called) [407] Sampatahymns ; but Vamadeva made those seen by A^i^vamitra known to the

public {asrijata). These are the following : evd tvam indra (4, 19)

;

yanna indro (4, 22) ; hatha mahdm avridhat (4, 23). He went at once

after them (samapatat) and taught them his disciples. ^ Thence they

are called Sampdtas.

Visivamitra then looked after them, saying, "The Sampata hymnswhich I saw, hare been made public* by Vamadeva ; I will counteract

these Sariipatas by the publication of other hymns which are like them.

Thus he made known as counterparts the following hymns : sadyo ha

jdto vfi^ahha}} (3, 48) ; indral} pilrbhid dtirad (3, 34) ; inidmii ?w prabhri-

tim (3, 36) ; iehhanti tvd somydsah sahhayah (3, 30) ; sdsad vahnir duhitur

(3, 31) ; ahhi tasteva didhayS manisdm (3, 38) ; (Other iSampata hymns

are), the hymn of Bharadvaja, ya eka id dhavyas (6, 22) ; those of Vasis-

tha, yas tigmasrimgo vri^ahho na hhivia (7, 19), ud u bi'ahmdijtairata

(7, 23) ; and that of Nodhas asmd id u pratavase (1, 61).

These Hotri-priests (.Maitravaruna, Brahmanachhamsi, and Achchha-

vaka) after having recited at the morning libation of the six days' sacrifice

the Stotriya verses, repeat at the midday libation the hymns or the

several days' sacrifices (ahina). These hymns are d satyo ydtu maghavan

(4, 16) ; for the Maitravaruna (by whom it is to be repeated) is endowed

with satya, i. e. truth. The Brahmanachhamsi repeats, asma id 21 pratavase

(1, 61) ; for in this hymn there occur the words indrdya brahmdn& rdtatamd

(in the fourth pada of the first verse), and Indra brahmdrii Gotamdso afe-

rann (verse 16), i. e. the Gotamas have made the prayers, Indra ! in which

the word " brahma " is mentioned. The Achchhavaka [408] repeats sdsad

vahnir {3, 31), in which the -woida janayanta voTimm (verse 2) occur

;

for he is the Vahni (guide).

Some one asks, Why does the Achchhavaka repeat in both kinds of

days' (of the Gavam ayanam sacrifice) this Vahni hymn in those days

which stand by themselves (pardnchi) as well as those which form

' This is the meaning of the expression samarutut.

» The term is sri; to emit.

3 This refers to two classes of days of which a great Sattra consists, x. c. single

days, which only once occur in the course of the session, and regular periods of the

fianie length which follow one another. See page 279.

h

278

regular periods (of six days) one following the other (ahhyavarti) ? The

answer is, the Bahvricha (Rigveda) priest {i.e. one of the Hotris) i»

endowed with power, and the Vahni hymn leads (vahati) ; for the Vahni

(guide horse) draws the beams to which he is yoked. Therefore the

Achchhavaka repeats the Vahni hymns in both classes of days.

These Ahina* hymns are required during the five days (in the

Gavam ayanam), viz. on the Chaturvimt^a, Abhijit, Visuvat, Vii^vajit

and Mahavrata days ; for these (five) days (though the performance of

each lasts for one day only) are aMnas, for nothing is left out (na-

MyateY in them ; they (further) "stand aloof" and do not re-occur

in the other turn (as is the case with the Salahas). Thence the Hotri-

priests repeat on these (five) days the Ahina Suktas. When they repeat

them, then thay think, ** may we obtain the heaven-worlds undiminished,

in their full forms and integrity." When they repeat them, they call

hither Indra by them. Just as one calls a bullock to a cow. They

repeat them for making uninterrupted the series of sacrificial days. Thus

they make them uninterrupted.

[409] 19.

{On what days, in what order, and by whom the Sarhpdta hymns are to he

repeated. The Avapana hymns,)

Thereupon the Maitriavaruna repeats on every day (of the Sajaha,

but not on those five days mentioned) one of the three Sampatas,

inverting their order® (in the second three days' performance of the Sa-

laha). On the first day he repeats evd tvdm indra ; on the second, yanna

indro jujube ; and on the third, hathd mahdm avridhat.

The Brahmanachchhamsi repeats three Sarfapata hymns, every day one,

inverting their order (in the second three days performance), vis. pilrhhid

dtirad on the first day ; eha id dhavyas on the second ; and yas tigma's-

rirhgo, on the third day.

In the same manner the Achchhavaka repeat three Samp^tas, every

day one, viz. imam il §u prabhritim on the fisrt day, ichhanti tvd somydsaT}

on the second day, and sdsad vahni on the third day.

These three (for there are every day three to be repeated) and nine (nine

is the number of all taken together) hymns, to be recited day after day,

make twelve in all. For the year consists of twelve months, Prajapati is

" The Samp&tas whi'ih are mentioned here are meant.' They are here called ahina!, from a purely etymological reason. Strictly speaking,

they are aikdhikas." This is the real meaning of the term viparydsam. In the second Tryaha of the

fe'alaha, the hymn which was the first in the first Tryaha is made the last, and the lastthe first.

279

the year, the sacrifice is Prajapati. They obtained thus this sacrifice^

which is Prajapati, who is the year, and they place thus every day's

pei-fornaance in the sacrifice, in Prajapati, and in the year.

Between these hymns they ought to insert the Viraj verses by Vimada,

to be recited without Nyfifikha on the fourth, the Paiikti verses on the fifth,

and the Paruchhepa verses on the sixth day. Then on the [410] days

when the Mahastomas are required (the Chhandoma days) the Maitravaruna

inserts ho adya naryo deoakdma (4, 25, 1), the Brahmanachchharhsi, vanena

vdijo nyadhdyi (10, 29, 1), and the Achchhavaka, dydhy arvdrhg upa> (3, 43,

1). These are the Avapana hymns (intercalary hymns), by means of which

the Gods and Risis conquered the heaven-world, and by means of whichthe sacrifice rs conquer heaven (also).

20.

{On the hymns repeated by the Maitravaruna ^ &c. which precede the

Sarhpdtas).

Before the (Ahina) hymns are repeated, the Maitravaruna repeats

every day, sadyo ha jdto vri^ahhah (3, 48). This hymn leads to heaven;

for by means of this hymn the Gods conquered the heavenly world,

and the Risis did the same ; by means of it the sacrificers also conquer

the heavenly world. This is a Vis^vamitra hymn, for Vis^vamitra (all-

friend) was the friend of all ; therefore all will be friendly towards

him who has this knowledge, if the Maitravaruna knowing this repeats

(this hymn) every day before the Ahina Suktas. This hymn {sadyo

ha) contains the word "bull," and is therefore apasumat (having cattle),

serving for obtaining cattle. It consists of five verses ; five-hood com-

prises five feet, and five-hood is food for obtaining (which this hymn

is useful). The Brahmanachhamsi repeats eyery day the Brahma hymn,

whice is complete, ud u hrahmdny airata (7, 23).

This hymn leads to heaven ; by means of it the Gods conquered the

heavenly world, and the Risis did the same ; by means of it the sacri-

ficers conquered the heavenly world. It is a Vasistha hymn ; by means

of it Vasistha obtained Indra's favour, and conquered the highest world.

He who has such a [411] knowledge, obtains Indra's favour, and con-

quers the highest world. It consists of six verses ; for there are six

seasons ; in oider to gain the seasons {ritus), he repeats it after the

Sampatas. For the sacrifiers have thus -a firm footing in this world, in

order to reach the heavenly world (after death).

*

280

The Achchhavaka repeats every day, alhi ta^teva didhaya (3, 38). This

bymn contains the characteristic abhi (towards) in order to establish a

connection (with the other world). Its words " ahhi priydni marmrisat

pararii,'" mean that the other days (those in the other world) are lovely,

and that they are seizing them (securing them). Beyond (para) this world

is the heaven-world, to which he thus alludes.

When repeating the words, liavimrichchMmi sarhdriie sumedhdy i. e. "I

wish to see the wise prophets," he means by kavis the departed Risis.

This hymn {ahhi tasteva) is a Vi^vamitra hymn, for Vis^vamitra was friend

to all ; every one will be friendly to him who has this knowledge.

He repeats this hymn which belongs to Prajapati, though his name

is not expressly mentioned {aniruhtam only hinted at) in it. For Praja-

pati cannot be expressed in words. (This is done) in order to obtain (com-

munion with) him. In this hymn the name *' Indra " is once mention-

ed' ; but this is only for the purpose of preserving the Indra form of the

sacrifice (to Indra chiefly belongs the sacrifice). It consist of ten verses.

For the Viraj consists of ten syllables, and the Viraj is food ; it serves

for obtaining food. As regards the number ten (of these) verses, it is

to be remarked that there are ten vital airs. The sacrificers thus obtain

the vital airs, and connect them with one another.

[412] The Achchhavaka repeats this hymn after the Sampatas in order

to secure the heavenly world (for the sacrificers), whilst the sacrificers

^ove in this world.

21.

(The Kadvat hymns. ^ The Trisiubhs).

The beginning Pragathas of every day are the kadavntas (containing

the interrogative pronoun has who?) viz. has tarn Indra {7, 32, 14-15),

kannvayo (8, 3, 13-14), had il nv asya (8, 55, 9-10). By has i.e., who ? Pra-japati is meant

; these Kadvantah Pragathas are suitable for obtaining

' In the last verse (3, 88, 10) ; but several times alluded to by the name " vri§ahlia^*i. e. bull

.

« The 6'astras of the minor Hotri- priests being at the DvadasSha and Sattras rathercomplicated, I here give some hints as to the order of their several parts. At themidday libation, after the Hotar has finished his two Sastras, the Maitrfivaruna, BrSh-manachhamsi, and Achchhavaka repeat one after the other the several parts of their Sas-tras in the following order : (1) Stotriya and Anfirupa. (2) One of the three Tristubhverses as introductory to the Ahina hytpns and the Kadvantah PragSthas. (3) The Ahinahymns, of which each has to repeat two, viz. the Maitrfivaruna sadyo ha jdla, the BrSh-man&chhamsi asma id u pra tavase, and the AchchhavSka sdsad vuhnir ; and further, the

281

Prajapati. Kam (old neuter form of has) signifies food ; the haclvantas there^

fore serve for obtaining food. For the sacrificers are every day joined to

the Ahina hymns, which become (by containing the term knm i. e. happy)

propitiated. They make by means of the kadvad PragAthas propitiation

(for the sacrificers). When thus propitiated, these (Ahina hymns) become(a source of) happiness for them (the sacrificers) and thus carry them upto the celestial world.

[413] They ought to repeat the Tristubhs as the beginning of the (Ahina)

hymns. Some repeat them before these Pragathas, calling them (these

Trshtubhs) Dhayyas. But in this way one should not proceed. For

the Hotar is the ruler, and the performances of the minor Hotfi-priesta

are the subjects. In this way (by repeating Dhayyas which ought to be

repeated by the Hotar alone) they would make the subject revolt against

his ruler, which would be a breach of the oath of allegiance.^

(The repetition of these Tristubhs by the minor Hotri-priests is,

however, necessary). He ought to know, " these Tri§iubhs are the helm(pratipad) of my hymns," just as (one requires a helm) if crossing the

sea. For those who perform a session lasting for a year or the Dvadanl-

aha, are floating like those who cross the sea. Just as those who wish to

land on the shore enter a ship having plenty of provisions, ^° in the same

manner the sacrificers should enter {i.e., begin with) these Tristubhs.

For if this metre, which is the strongest, has made the sacrificer go to

heaven, he does not return (to the earth). But he does not repeat (at the

beginning) of the several Tristubhs the call sorhsavoms ; for the metre

must run in one and the same strain (without any interruption, through

the call som'sawm, in order to be successful).

The Hotar further ought to think, I will not make the Dhayyas, if

they recite those (Tristubhs), and further, let us use as a conveyance

the hymns with their well known introductory verses (the Tristubhs). If

they then repeat these verses (Tristubhs), they [214] call hither bythem Indra, just as a bullock is called to the cow. If they repeat them,

Maitravaruna a satya ydtu, the BrShmanachhamsi, m du hrahmwii, andthe AchchhavSkaahhi ta^teva (see the reference in 6, 18') (4) The three Kadvantah PragAtha, of -whicheach has to repeat one. (5) The feampata hymns, see 6, 19. The principal partsof theSastras of the minor Hotri-priests are only the two latter, the hymns and verses whichprecede being regarded only as intercalary {avapnna) ; thence the Kadvautah PragSthasare here called drambhaniya, t. e. beginning Pragathas. See on the whole Asval, br.S. 7, 4.

' This is the translation of x^apa vnsyasam.*" Thus Sdy. explains, Sairavati, tracing it to ira= aniiam, T^iit I doubt the correct-

ness of this explanation ; vory likely the front of the ship which might have had fhoform of a plough (siro) is to bo understood.

10

282

it is for making the sacrificial days continuous. Tims tb^Dy make the

sacrificial days continuous.

22.

{The Tristulhs of the minor Hotris.)

The Maitravaruna repeats every day before the hymns (the Tris-

tubh) apaprdcha Indra (10, 131, 1), in which the idea of safety is expressed;

in the words, " Drive away iJ^om round about us all enemies : drive them

away, conqueror ! May they b© in the south or north, prostrate (all)

hero! that we may enjoy thy far-extended shelter!" For he fthe Mai-

travaruna) wishes to be in safety (thence he has to repeat this

verse).

The Brahmanachchharasi repeats every day Bruhmdna te hrahmayujd

(3, 35, 4). By the word yimajmi, " I join," the idea of " joining" is inti-

mated ; for the sacrificial days are joined, which is the characteristic of

(all) sacrifices which last for a series of days (the Ahinas).

The Achchhavaka repeats every day, urum no lokam anuneshi (6. 47, 8).

For the term anu " after," implies the idea of going (after), as it were, which

is a characteristic of the Ahina sacrifices (for one day follows the other)

;

whereas nesi is a characteristic of a six monthly period of a sacrificial

session.

These verses are recited every day, as well as the concluding'* verses,

which are every day the same.

Indra is the occupant of their (of the sacrificer's) house, he is at

their sacrifice. Just as the bull goes [415] to the cow, and the cow to

her well-known stable, so does Indra go to the sacrifice. He ought

not to conclude the Ahina with the verse sunam havema (3, 30, 22)

;

for the king loses his kingdom if he calls him. who becomes his enemy

(rival).

How to join and disconnect the Ahinas.

There is a joining as well as a disconnecting of the Ahina sacrifice.

By the mantra vy antarik^am atirad (8, 14, 7-9) the Brahmanachchhamsi

joins the Ahinas (at the morning libation) ; by eved Indra (7. 23, 6) he

dissolves them (at the midday libation).

11 These are according to Say., mi sttita indra (4, 16, 21) repeated by the Maitra-varuna ; eved indram (7, 23, 6) repeated by the Brahmanachchhauisi ; and nunam sd te (2,

11 22) repeated by the Achchhavaka.

233

By the mantra a ham sarasvattvator (8, 38, 10) the Achchhavaka joins

them, and by nUnam sd te (2, 11, 22) (he dissolves them).

By te sydma deva Varum (7, 66, 9) the Maitravaruna (joins them), and

by nu qtuta (4, 16, 21) he dissolves them.*'

He who knov7s how to join (at the morning libation) and to disconnect

(at the midday libation ) is enabled to spread the thread of the sacri-

ficial days (Ahinas). Their (general) junction consists in their being

joined on the Chaturvimsa day ; and their (general) disconnection in

disconnecting them before the concluding Atiratia (on the Mahavrata) day

When the Hotri-priests would conclude on the Chaturvimsa day with

verses appropriate to the Ekdhas, then they would bring the sacrifice

to a close, without performing the ceremonies referring to the Ahinas.

When they would conclude with the concluding verses of the Ahina days,

then the sacrificers [416] would be cut off, just as (a bullock) who is tired

must be cut off, (from the rope, for he does not move). They ought to

conclude with both the Ekaha and Ahina verses, just as a man setting

out on a long journey takes from station to station fresh animals. Thence

their sacrifice becomes connected, and they themselves (the sacrificers)

find relaxation.

He ought not (o overpraise the stoma (i. e. not to repeat more verses

than the singers chant) at the two (first) libations by (more than) one or

two verses. When the Stoma is overpraised with many verses, {i. e. more

than two) then they become for the Hotar like extensive forests (through

which he has to pass without a resting place). At the third libation (he

ought to overpraise the stoma) with an unlimited number of verses. For

the heavenly world has no limits. (This serves) for obtaining the celes-

tial warld. The Ahina sarifice of him who with such a knowledge extends

it, remains, if once commenced, undisturbed.

(The nature of the VdlaJchilya ^astra. 13 Uow to repeat k.)

^' The verbs limunrhaii as well as yrihkte are here used iu an elliptical sense

(^^^«TT^ . 'I'o t'^® former, yuhhte, and to the latter, vimiinchati is to be supplied, each

thus implying its contrariety,** The way of repeating the so called Valakhilya Sastra, the text of which consists

of the Valakhilya verses, now arranged in eight hymns, is very artificial, and considered

as the most difficult task to be achieved by a Hotri-priest. It is repeated in a mannersimilar to the repetition of the Solasi Sastra (see page 258). The most general term

for the peculiar way of repeating both the Valakhilya and Solas! /Sastras is vihdra,

that is, the dissecting of a verse by joining to each of its padas, a p&da taken from

another verse, and reciting then both parts in such a way as if they were forming only one

verse. The way in which the Vaiakhilyas are repeated is a modification of the vihdra.

It is called I't/afima^sci, This consists in a mutual transposition of the several p&das or

half verses, or whole verses of the first and second Viilakhilya hymns, which, are repeated

in sots, always two being taken together. The first two are to be repeated pfula by

28-1

24.

The gods after having perceived the cows to be in the cavern/*

wished to obtain them by means of a sacrifice. They obtained

them by means of the sixth day. ^' They bored at the morning liba-

tion the cavern with the bore mantra {nahhaka). After having suc-

ceeded in making an opening, they loosened (the stones), and then, at the

third libation, broke up the cavern by means of the Valakhilya verses,

with the Ekapada as vdehali Jtuta, which served as a weapon and drove

the cows out. In this way the sacrificers bore the cavern at the morning

libation by means of the Nabhaka, and make, by boring, its structure

loose. Hence the Hotri- priests repeat at the morning libation the

Nabhaka triplet. The Maitravarun.a repeats, yalj, kakuhho nidhdraya (8,

41, 4-6) ; the Brahhmanachchhamsi), pit.rvista indra (8, 40, 9-11) ; the

Achchhavaka, td hi madhyam hhardndm (8, 40, 3-5).

pSda ; the third and fourth by half verses ; the fifth and sixth by whole verses (A-sv,

6'r. S. 8. 2). The general rule for this transposition is expressed by Asval 1^^ SPTOT-

grT^^ %ftl^TTl?^ SltWr 1^^ f^^T i. e. he must join the first verse (or half verse

or pada, as the ease may be) of the first hymn with the second verse of the following

hymn, and then the first of the following hymn with the second of the first. Two such

verses form then one Pragatha.

In order to better illustrate the way of transposition, I here subjoin an instance

The first verse of the first Vaiakhilya hymn is as follows ;

Abhi pra vah surddhasam indram archa yathd vide-

Yo /aritribhijo maghavd piiruvasuh sahasreneva sik§ati

Tha second verse of the second hymn is :

Satanika hetaya asya dustard indrasyu sami§o mahth.

Girir na bhujnid maghavastu pinvate yadirh sutd amandisuh.

If the seveial padas of these two verses are to be mutually transposed, it is then

done in the following way :

(1) Ahhi pra vah surddhasam indrasya samUo mahth.

Satanika hetayo asya dustard indram urchd yathd vidotn.

(2) Yo jaritrihhyo maghavd puruvasar yadifh suta amandisuh.

Girir na bhupnd maghavutsu pinvate sahasrena sik^atom.

At the end of the five first Pragatha verses an EuapadS, or verse containing one pSda

only is added. Four of them belong to the performance of the tenth day. These are

according to Asval. (8, 2): (I) indra vis oasya goputih; (2) indra visvasya bhupatih ; (S)

indra visvasya chetati ; {^) indra visvasya rdjati. The fifth is from the Mahavrata day,

sanvendro visvam virajati. These five EkapadSs are not joined to the Pragatha withouta stop after the latter. (smT^lf^ =grTg«T^rIT5I 5R[»TT^I5T^^"?^: ^^ -^^v. 8, 2.)

The Pragatha with the Ekapada belonging to it is the vdchah ku^ah, i.e. the point

of speech, according to Sayana. But this appears not to be quite correct. According

to an unmistakable indication in Ait. Br. 6, 24 {upapto vdchah ktita ekapaddydm) it can

mean only the Ekapada which is added to the Pragatha.'* This story is frequently alluded to in the Samhita of the Rigveda." See page 335.

I

285

At tlie third libation they break up the cavern with the Valakhilya

verses, and the one footed Vdehah kuta which served as a weapon, and obtain

the cows. There are six VS,lakhilya hymns. He repeats them in three

terms ; for the first time he repeats them foot by foot, dissecting the

verse by insertion ; for the second time half verse by half verse ; and for

the third time verse by verse. When he repeats them foot by foot, dis-

secting the verse by insertion, then he ought to put in every Pragatha

verse (of which each hymn is composed) one additional foot (ekapadd),

which is the Vdehah kdtah, i.e. the point of the V4ch. There are five

such Ekapadas, four of them being taken from the tenth day and onefrom the Mahavrata sacrifice.

He ought (if the two verses joined should fall short of a proper Pragatha

by eight syllables) to supply the eight syllables from the Mahanamnis^^ as

often as they might be wanting ; for the other padas (of the Mahanamnis

which he does not require for filling up the deficiency in the Pragatha)

he ought not to care.

When reciting the Valakhilyas half verse by half verse, he ought to

repeat those Ekapadas ; and the [419] padas from the Mahi,namnis

which consist of eight syllables. When repeating the Valakhilyas

verse by verse, he ought (also) to repeat those Ekapadas, and the

padas of eight syllables which are taken from the Mahalnamnia.

When he repeats, for the first time, the six Valakhilya hymns, then

he mixes {viharati) breath and speech by it. When he repeats

them for the second time, then he mixes the eye and mind by it.

When he repeats them for the third time, then he mixes the ear and the

soul by it. Thus every desire regarding the mixing (of the verses)

becomes fulfilled, and all desires regarding the Valakhilyas, which serve

as a weapon, the Vachah kQta in the form of an Ekapada and the forma-

tion of life will be fulfilled (also).

He repeats the (Valakhilya) Pragathas for the fourth time without

mixing the verses of two hymns. For the Pragathas are cattle. (It

serves) for obtaining cattle. He ought not to insert (this time) an Ekapada

in it Were he to do so, then he would cut off cattle from the sacrificer

by slaying them. (If one should observe a Hotri-priest doing so) one

ought to tell him at this occasion, thou hast cut off cattle from the

sacrificer by slaying them with the point of speech {vdehah kiUa) thou hast

deprived him of cattle (altogether). And thus it always happens. Thence

one ought never to insert the Ekapadsfe at this occasion.

'° See page 281.

286

The two last Valakhllya hymns (the seventh and eighth^7) he adds as

a setting (cover). Both are mixed. In such a way, Sarpi, the son of Vatsa,

repeated them for a sacrificer, Suhala by name. He said, "I have now-

grasped for the sacrificer the largest number of cattle, the best ones (as a

reward for my skill) will come to me." He then gave [420] him (Sarpi) as

much DaksinalS as to the great priests (Hotar, Adhvaryu, Udgttar^

Brahma). This Sastra procures cattle and heaven. Thence one repeats it

25.

{What kind of hymn ought to he chosen for the DuroharLam.)

He recites a hymn in the Durohana way, about which a Brahmanam

has been already told (4, 20). If the sacrificer aspires to cattle, then an

Indra hymn is required for this purpose. For cattle belong to Indra ; it

should be in the Jagati metre, for cattle have the nature of Jagati, they

are (movable) ; it should be a great hymn (a mahdsiikta) ;l^ for then he

places, by it, the sacrificer among the largest number of cattle. He maychoose for making Diirohanam the Baru hymn (seen by the Risi Baru),

which is a large hymn and in the Jagati metre.^O

For one who aspires after a firm footing, an Indra-Varuna hymn is

required ; for this performance of the Maitravaruna (his hotrd) belongs ta

this deity;(and) the Indra-Varuna^l (Yajya) is the conclusion of it. It ia

the Daksina of the great priests.

[421] This (Durohana repetition) puts (the reciter) finally in his ownplace (keeps him in his position). As regards thellndra-Varuna hymn, it is

at this occasion (when performing the Diirohanam) a Nivid {i.e. like it). By-

means of the Nivid all desires become gratified. When he should use anIndra-Varuna hymn for the Durohanam, then he ought to choose a hymnby Suparna. Thus a desire regarding Indra-Varuna and one regarding

Suparna 22 become gratified (at the same time).

i' The order of both is only inverted, the eighth Sukta is first to be repeated, and thenfollows the seventh.

'" The term is only nindya, to which duk?ind "on the right side" is to be supplied. Cow»horses, &c., which are given as a sacrificial reward, are actually carried to the right sideof the recipient. The word daftsiia itself is only an abbreviation of daksina nita, "whathas been carried to the right side." Very soon the word was used as a feminine substan-tive. The noun to be supplied is dts, direction. The repeater of the VSlakhilya Sastrais the MaitrSvaruna, who as one of the minor Hotri-priests, obtains generally onlyhalf the DaksinS, of the great priests.

^' Hymns which exceed the number of ten verses are called by this name. Those whichfall short of this number, are the kshiidra suktas (small hymns). Say.

^° It commences pra te make (10, 96).

^* This is, indrdvatund madhitmattamasya(6, 68, 11),

*' The hymn is, imdni vam bhayadheyani (Valak. 11). It is addresod to Indra- Varnua,

287

26.

{Whether 0^' not the Maitravaruna should repeat the Ahiva and Ekdhahymns along with the Ddrohartam.)

They (the interpreters of Brahma) ask, Shall he recite together (with

these Durohanas the Ahina hymns which are required on the sixth day) or

shall he not do so ? To this question they answer, he shall recite them ;

for why should he recite them on all other days, and not do so on this day ?

But (others) say he ought not to recite them together with these hymns ;28

for the sixth day represents the heavenly world ; the heaven-woild is not

accessible to every one (asamdyi) ; for only a certain one (by performing

properly the sacrifices) meets there (the previous occupants). Therefore,

when the other hymns are repeated together with the Diirohanas, then he

(the priest) would make all equal (make all those who sacrifice and those

who do not sacrifice go to heaven). Not to repeat these other hymns

along with the Dfirohanas is a characteristic of the heaven-world (the

celestial world being accessible to but few). Therefore, one ought not to

repeat them.

[422] That is the reason that he does not repeat them. (Should he do so,

he would destroy the sacrificer) ; for the singing verse (Stotriya) is his soul,

and the Valakhilyas are his breath. When he repeats (the Ahina hymns)

along (with the Diirohana) then he takes away the life of the sacrificer

through those two deities (Indra-Varuna, to whom the Durohana belongs.)

(If one should observe a Hotri-priest doing so), one ought to tell the priest

that he has deprived the sacrificer of his vital airs through those two

deities (who get angry at it), and that he will lose his life. And thus it

always happens. Thence he ought not to repeat (them).

If the Maitravaruna should think, "I have repeated the Valakhilyas

(which was a very arduous task), well, I will now repeat before the Duro-

hana the Ekaha hymns,"24 he should not entertain such a thought (for it ia

useless). But, however, should he pride himself too much of his skill,

that he would be able to repeat after the Dijrohana (the repetition of which

is very difficult) is over, many hundred mantras, he may do so for gratifying

that desire alone which is (to be gratified by repeating many mantras).

He then obtains what he was wishing to obtain by repeating many man-

tras. He would, however, do better not to recite them. For the Valakhih^as

" fe'astrara of the MaitrSvaruna is to be understood.

'* These are, char^anfdhritam (3, 51), and a vdm rcfjdnciH (7, 84).

288

belong to Indra ; in them there are padas of twelve feet^S and every wish

to be gratified by an Indra hymn in the Jagati metre, is contained therein

(therefore no other Indra hymn is required).

[423] (Another reason that he had better not recite them) is the Indra-

Varuna hymn (of the Durobana), and the Indra-Varuna (YSjya) which con-

cliides (for these represent a firm footing, of which the sacrificer might

be deprived, when repeating hymns which serve for connecting the several

days).

They say, The Sastra must always correspond with the Stotra. Nowthe Valakhilyas being repeated by mixing verses of two hymns (vihrita)

are then the Stotras to be treated in the same way or not ? The answer

is, There is such a mixing in (the Stotra), a pada of twelve syllables being

joined to one of eight."

^

They say. The Yajya must correspond with the Sastra. If in (the

Sastra) there are three deities, viz. Agni, Indra, and Varuna mentioned,

how does he make the Yajya with a verse addressed to Indra-Varuna

alone, and omit Agni ? (The answer is) Agni and Varuna are one and

the same being. So said a Risi in the mantra, " Thou Agni ! art born

as Varuna" (5, 3, 1). If he therefore makes his Yajya with an Indra-

Varuna mantra, then Agni is not left out.

FIFTH CHAPTER.

{The so-called Silpas, viz. the "Ndhhdnedi^tha, Nardsarhsa, Vdlahhil-

ya, Sukirti, Vri^dkapi, and Evaydmarut hymns. The Kuntdpa Sastra.)

27.

{The Ndhhdnedistha and NardsaThsa hymns repeated hy the Eotar)

They repeat the k^ilpas (hymns for producing [424] wonderful pieces

of art). There are such wonder-works of the gods, and the arts in this

world are to be understood as an imitation thereof. The gilded cloth

spread over an elephant, the carriage to which a mule is yoked, are such a

wonder-work. This work is understood in this world by him, who has such

a knowledge. The oilpas make ready the soul, and imbue it with the

knowledge of the sacred hymns. By means of them the Hotri-priest

prepares the soul for the sacrificer.

" Some of the Valakhilyas are in the Pragatlia metre, which consists of two strophes,called Brihatiand Satobrihati. In the first the third pada comprises twelve syllables, andin the second the first and third contain as many. Twelve syllables four times taken con-^stitute the Jagati metre. Thence the author sui^poses the Jagati metre to be contained ii^the V&lakhilyas.

•' The Stotra alluded to is, ague, tvam no antainah {5, 24, 1) which is a Dvlpadft, th9first pada comprising eight, the second twelve feet.

280

lie repeats the Nabhuncdistha hymn (one of the ^ilpas) For^Nubbanedi.tha is the sperm. In such a way he (the priest) effuses thesperm. He praises him (Nabhanedi§tha) without mentioning his name.For the semen is like something unspeakable secretly poured forth intothe womb. The sperm becomes blended. For when Prajapati had carnalintercourse with his daughter, his sperm was poured forth upon the earth(and was mixed up with it).' This was done for making the sperm producefruit.

He then repeats the Narasamsa," for narah means "offspring," andsamsah "speech." In this way he (the priest) places speech into children

(when they are born.) Thence chidren are born endowed with the faculty

of speech.

Some repeat the Nara^amsa before (the Nabhanedistha,) saying,

Speech has its place in the front (of the body,; others repeat it after (the

Ntibhanedistha), saying, Speech has its place behind (in the hinder part

of the head). He shall recite it in the middle; for speech has its place in

the middle (of [425] the body). But speech being always, as it were,

nearer to the latter part (of the Nabhanedistha hymn), the Nara^amsa

must be repeated before the Nabhanedistha is finished)^

The Hotar having effused the sacrificer in the shape of sperm (symbo-

lically), gives him up to the Maitravaruna, saying, " form his breaths."

28.

{The VdJahhilyas repeated by the Maitrdvdruiia.)

He (the Maitrjivaruna) now repeats the Valakhilyas. For the Vala-

khilyas are the breaths. In this way he forms the breaths of the sacrifi-

cer. He repeats them by mixing two verses together. For these breaths

are mutually mixed together,* with the Prana the Apana, and with the

Apana the Vyana. The two first hymns are repeated pada by pada ; the

second set (third and fourth) half verse by half verse, and the third set

(fifth and sixth) verse by verse. By repeating the first set, he makes the

breath and speech. By repeating the second set, he makes the eye and

mind. By repeating the third set, he makes the ear and soul. Some take,

^ This is mentioned in the fifth verse of the NalDhSneclistha hymn (10, 61\ Prajapati'sintercourse with his daughter is alluded to in this hymn.

,,This is called the second NabhSnedistl-.a hymn (10, 62), beginning ye ijajnemi. There

the birth of the Angiras is spoken of.

3 The Nabhanedistha hymn, idam itihd rofidram (10, CI) consists of twenty-sevenverses ; after the twentj'-fifth verse is finished, the following Narasamsa hymn is repeated.Repeater of both the Nabhrinedistha and Narasamsa hymns is the Uotar.

* The six first Valakhilya hymns are repeated in three sets, each comprising twohymns, see page 419,

11

290

when repcatin;^" lbci3e Valakbilya Pragatlias, always two Bfihatis, and

two Satobrihatig together. Though the wish obtainable by mixing tho

verses is obtained by this way of recital, yet no Pragathas' are thus formed.

[426] Ho must repeat them by inserting an additional pnda;' then

thus are the Pragathas formed. The Vrdakhilya verses are the Pragithas.

Therefore ho must repeat them by inserting a pada (in order to obtain tho

Pragatha metre). The Biihati of the Pragatha is the soul, the Satobri-

hati the life. If he has repeated the Brihati, then the soul, (is made);

and if he has repeated the Satobrihati, the vital airs (are made). By thus

repeating the Brihati and the Satobrihati, he surrounds the soul with

the vital airs. Therefore he must repeat the Valakhilyas in such a way

as to obtain the Pragatha metre. The Biihati is the soul, and the Sato-

brihati cattle. If he has repeated the Brihati, then the soul (is made);

and if he has repeated the Satobrihati, then cattle (is made). By repeating

both he surrounds the soul with cattle. The two last hymns are repeated

in an inverted order (first the eighth and then the seventh.)

The Maitravaruna after having made in this way the vital airs of the

sacrificer, hands him over to the Brahmanachchhaihsi, saying, "create him

now (in the human form)."

29{The Sukirti and Vri^dka'pi hymns repeated by the Brdlimaiitachhaihsi.)

The Brahmariachchhamsi repeats the Sukirti hymn ;' for the Sukirti is

the womb of the gods- He thus causes the sacrificer to be born out of

the sacrifice, which is the womb of the gods.

He repeats the Vrkdhapi hymn.- For Viisakapi is the soul. In

this way he makes the soul of [427] the sacrificer. He repeats it with

Nyufikha.* The Nyufikha is food. In this way he provides him when

born with food, just as (a mother) gives the breast to her child.

That hymn is in the Pafikti i.e. five-hood) metre ; for man consists

of five parts, viz. hair, skin, flesh, bones and marrow. He prepares

the sacrificer just in the same way, as man (in general) is prepared.

The Brahmanachchhamsi, after having created the sacrificer, hands

bim over to the Achchhavaka, saying, " make a footing for him."

' The form recxaired for the Pragatha metre is the combination of the Brihati with theSatobrihati. If two Brihatis are taken together, no Pragatha is formed, nor if two Sato-brihatis are Joined.

° See above page 419, This is called Atimarsa,' This is the hymn, apa pracha (10, 131). It is repeated by the Brfihraanachchharfisi." This is the hymn zihi aotur (10, 86.)' This NyOnkha differs somewhat from the usual way of making it. The sound is

uttered sixteen times, three times with three moras, and thirteen times vrith half mora?See Asval. Sr. S. 8, 3.

2U1

30.

{The Eoaydmarut repealed hy the Achchhdvaka. Story of Bulila)

The Aclicbhavaka now repeats the Evaj'amarut hymn.'" This hymn

is the footing ; by repeating it the Achchhavaka makes a footing to the

sacrificer. He repeats it with Nyufikha. The Nyufikha is food. Thus

he provides the sacrificer with food. In this hymn there i^ the Jagati

and Atijagati metre, whicli metres comprise the whole universe wh^^t

falls in the sphere of movable things as well as what falls beyond it. It

is addressed to the Mavutas. The Marutas are the waters ; and water

is food whicli is to be filled ( in the sacrificer like water in a pot). In

this way he provides the sacrificer with food.

The Nabhanedi&tha, Valakhilyas, Vrisakapi, and EvayAmaruta are

called "auxiliary hymns." The priest ought to recite them (all) along

with (the other hymns); (if he does not like that) he ought not to repeat

any (of them along with the other hymns).

[428] But if he should repeat them on different (days or occasions) it

is just as if one would separate a man from his sperm. Thence he ought

either to repeat them along with (the other hymns) or omit them entirely.

That (famous) Bulila, the son of Akdtara, the son of Asva, being

once Hotar at the Yis'vajit sacrifice, speculated about this matter, that is to

say, these ^ilpas (these auxiliary hymns). He thought, " There having

been added two ^astras (that of the Maitravaruna and that of the

Brahmanachchhaihsi) to the midday libation in the Visvajit of the sacri-

ficial sessions for a year, I thus (in further addition) will repeat the

Evayamaruta." Thus he recited it. Whilst he was repeating it Gaiisla

came near him, and said, " Hotar ! Why does thy ^^astra proceed with-

out wheels ? How has it come (that thou art acting in such a w^ay)?" The

Evayamaruta is repeated by the Achchhavaka standing north from the

Hotar. He further said, " The midday libation belongs to India. Why

dost thuu wibh to turn out India from it ?" He answered, "I do nut wish

to turn out India from the midday libation." Ho said, (Yes, you do),

for this particular metro being the Jagati and Atijagati is nut fit fur

the midday libatiun,'

' and the hymn is besides addressed to the Marulas

(not to Indra, at; it should be) ; therefore ono should not repeat it uo"w.

Bulila then said, " Stup, Achhavaka, 1 wish to carry out Ganbla's

order.". GautiJa then said, *' Ho shall repeat an Indra hymn,, in which

'" Pravo malic malaijah (5,87).

" Tho pro[Jcr inotro for the midday libaticu in llio Tri^fubb, wLilsl tho Jagati is

used at the cvcuiug libatiou.

292

the mark of Visnii is impressed. ^^ Thence thou, Hotar, shalt leave

[429] out from thy Sastra, this Evayj'imaruta, which was recited after

the Rudra DhayyA, and before the Maruta oastra." He did so, and so

they proceed now.

31

{Queries on some particulars of the application of these auxiliary

hymns. TJieir meaning).

They ask, Why do they not repeat the NabLanedistha in the

Vis'vajit, Atiratra, and on the sixth day of the Sajaha, when they

make the sacrifice complete and reproduce the sacrificer (in a mystical

way), although the Maitravaruiia repeats the N^alakhilyas which repre-

sent the breaths, but not the sperm (as the Nabhanedistha does), whilst

the siDerm must precede the breaths (in the act of generation) ? In the

same way why does the Brahmanachchhamsi repeat the Vi isakapi when the

Nabhanedistha is not repeated ? For the Vrisakapi is the soul, whilst

the sperm represented by the Nabhanedistha hymn precedes the making

of the soul. How then can the sacrificer be reproduced in this way ?

How can that be effected, if his life is not formed (by the act of genera-

tion) ? For the priests produce the sacrificer (make him anew) by

means of the sacrificial process. Therefore the whole being of the

sacrificer cannot be made at once at the beginning, but just as an embryo

which, lying in the womb, developes itself (grows gradually). If h

has all limbs (only then he is entire). The priests should make them

all on the same day. If thus the sacrifice is made ready, then the re-

production of the sacrificer is effected.

The Hotar repeats the Evayamarut at the third libation. For this

is the sacrificer's footing on which the Hotar places him at the end.

32

{On the origin and nature of the ao-called Kuntapa'^ hymns, Atliarvavc-

da 20, 127-136. The Narasamst, Eaihht and FarVcsiti, \)ikLim hlripti and

Janalialpa verses; the Indra-gatlids.)

[4303 The juice of the metres which were all done by the sixth day

(at the Salaha) was running ('over the brim). Prajapati got afraid lest the

'» Instead of tbo Evayamarut, the AchchhSvaka is to repeat, dyaur vaija (6, 20,) whichis an Indra hymn. Vibnu is mentioned in the fourth pida of the second verse bythe words, v §>iund saclidnah.

" The so-callod Kuatapa hymns are to bo repeated by the GrahmanichcLhrnsi after hehas finished tho Vri;flkapi. Their repetition has several peculiarities regarding the

response, which all are noted by Asval. Sv. S. (8, 3). The response for tho first 14

versos boKinniug with iduih/and upa sriita is at the cud of each verso only, it is simplyutlunno daivom. The verses which immediately follow up to ctd asvcicfplavauta have t'^o

293

juice of the metres might go away and run over tlie worlds. Therefore

he kept it down by means of metres placed on another part (above

them). With the Nardsarnst he kept down (the juice) of the Gayatri, with

the Raihhi that of the Tristubh, with the Pdrikqiti that of the Jagatis,

with the Kdravyd that of the Anus [431] tubhs. Thus he provided

again the metres with good juice. The sacrifice of him who has this

knowledge becomes iDerformed with metres keeping their juice, and he

spreads it with metres keeping their juice, {i.e., the essence of the sacrilice

is not lost).

The priest now repeats Naj'c*6a?/iSi verses." Vov )iarah (men) means

children and mmsah speech. lie thus places speech in children. Therefore

children of him who has this knowledge are born with the faculty

of speaking. The Gods and Risis having gained the heavenly world

by repeating the Narasiamsa verses, the sacrificers who repeat them go

to the heavenly world also. The priest stops when repeating these verses,

after each of the two or three first padas, and after the two or three

last taken together,^' just as he does when repeating the Vrisakapi. For

what is of the same nature as the Vrisakapi (as the Naras^amsis are

responses each, after every half verse. The seventy padas commencing with eta asvd

have each a response. The six verses comuieneiug with vitatdu kifandu have eacli a

peculiar response after the first half verse. So the response to vitatdu is dundubhim

dhaimndblujdm jaritar othdnio daiva ; that to the second is kosabile jaritar, &c. They

are all "-ivcn in the Atharvaveda Samhita (20, 133) along with the text of which

they form, ho\Ycvcr, no part. For the response (prttttgara) is repeated by the Adhvarj-u.

Similar responses occur in all verses which follow as far as the devmiitham, dditydlia

aritar • thc^' all arc given in the Atharvaveda, such as pipilakdvatah, ivd, parnasadah,

&c. which all are followed by jaritar olMmu daivom. In the Dcvanitba (Athar. 20,

135 6-10) the response is in the first pada of each verse ; it is om ha jaritar othdmo daiw.

These Kuutiipa songs do not bear a strictly religious character ; they are praise songs,

nrincipally referring to Daksina and belong to that class of ancient poetry whicli

bears the name ndrdsai'asi. This may be clearly seen from the commencement of the

whole collection, idam /uiid upasruta ndrdiaihsalt, taiiiyatc, i.e., hearken ye people to

this • Narasamsah will bo praised with chants. The recitation of these pieces is accom-

panied with musical instruments, such as diinduhUi, karkari, &c. The repeater must have

been originally the chanter ; for in the response ho is always addressed by ''jaritar,"

t. c, singer.

'* Idam jaiia upa sruta ndrdssai'iisa A. V. 20, 127, 1-3.

1' This is a translation of the term pragrdha. Several of the verses are in the Paukti

metro ; then the three last padas are taken together. As far as this goes, they arc just

recited as the Vj-isakapi hymn. Only the NyQnhka is not made, but instead of it the

Ninarda, which is a substitute for it. This peculiar pronunciation of the vowel takes place

in the second syllable of the third, and tho fourth of tlie fourtli pada. The Pratigara is

madeHiama daivom otlu'nno daivom.

L

29i

supposed to be) follows tlie same rule. In repeating tliem, he aliall not

make Nyiifikha,'" but pronounce tbem with a kind of [432] Niuarda,"

for this is the Nyufikba of the Naraaamsis verses.

The priest repeats the RaihM verses. ^ * For the Gods and Risis went

by making a great noise (rehhantah) to the celestial world ; in the same

way, therefore, the sacrificers go to the celestial world. (The recital is

just the same as that of the Narasiihsis, and subject to the same rules.)

He repeats the Pdrikutl verses.'^ For Agni is the dweller round

about ipariksit) ; he lives round the people, and the people live round (pa-

riksi) him. He wlio has such a knowledge, obtains union with Agni, and

shares the same character and abode with him. i\s to these Pariksiti verses

(they may have another meaning too'. For the year is Parihsit (dwelling

round about) ; for it dwells round about men, and men dwell round about

the year. Therefore he who has this knowledge, obtains union with the

year (sar/ii/oisara) and shares its character and abode. (The Pfu-iksiti verses

are repeated in the same way as the Narc'isaiiisih.)

He repeats the Karavyd verses.'" For any work of the gods crowned

with success was performed by means of the Karavyas; and the same is

then the case with the sacrificers. (The recital is the same as that of

the Narasaiiisih.)

The priest now repeats the " directions forming verses " (disdm Idriptis).

For in this way lie [433] forms the directions. He repeats five such verses;

for there are five directions, viz., the four points feast, west, south and north)

" In repeating the Vrhakapl hymn, both the Nyflnkha aud Niuarda arc used. The

NyQuliha takes place at the second syllabic of the third pada, -which is the proper place

for the Niuarda also. (On the Nyuiikba sec page 322). The Niuarda is described by

Asval. fe'r. S. 7, 11, as follows : o/fdras chaturninarda iiddLtdn pmtJiamottamdv amiddttd-

zntaad uttaro snuduttatanih pliitah prathamo makdrdnta nitujuu/f, i. c, the vowel o has four

times the Niuarda souud ; the first aud last times it has the uddtta acccut, the two others

Ihc anuddtla ; the latter of which has eveu the auudattatara (lowest ainuluLta) ; the first

(and last) is pronounced Avith three moras. There is another way of making the Niuarda

by pronouncing the o succcssivel}' first with the udatta, then with thoanudittta, thou with

tho svarita, aud lastly Avith the udatta accent again.

" Niviva is to bo parsed ui vi iva, tho ui aud vi belougiug to the verb nai-Uct. Thewhole moaus, literally, he ought to make a peculiar species of the Niuarda, as it AVorc.

" Vachtjasva rehha, A. V. 20, 127, 1,

'' RdinovUvajaniijasya, A. V. 20, 127, 7-lU. lu every vorso the word purik$it, i. c,

dwelling round about (said of Agui) occurs.

'' Indmh kdyum uht'ihudhal, A. V. 20. 127, 11-14. Because of the Avord Mru, t. c, siugor,

praiscr, occurring in tho first vorsc, they are called karavyds.

Ji Those aro, yah sahbeyo vidathya, A. V.20, 128, 1-5.

295

and oiiG direction above crossing (them all). He ought not to repeat (these

verses) with Nyil/iljha, nor make the Ninarda in the same way as ahove.

Thinking, I will not mutilate {nyiihhhayclm) '^^thcBe directions, ho repeats

these verses, half verse by half verse.

For making a footing, ho then repeats the Jancihalpa verses.''' For

children are ja??a/;aZ2m (prodnction of men). Having made the directions

in the above manner, he places people in them. He shall not repeat these

verses with NyOfikha, nor with the Ninarda, but just in the same way and

for the same reasons as the disdm hlvipti.

He repeats the Indra-gdthds.'''^ For by means of the Indra songs, the

Devas sang the Asuras down and defeated them. In the same way, the

sacrificers put down their enemies by these songs. They are repeated, half

verse by half verse, to obtain a footing for the sacrificer.

33.

{Aitasa-p:aUp(^' '^^^^ Pravahlika^ Ajijiidsenya Praiirddlia^ and

Ativdda Verses.)

The i)riest (BrahmaDachhanisi) repeats the Aitasapraldpa. Aita^a was a

Muni. He saw the mantras, called " the life of Agui " {agner clyuh), which

should remove all defects from the sacrifice, as some say. He said to his

sons, " my dear sons, I saw 'the life of Agni ;' I will talk about it ; but

pray do not scorn at me for anything I might speak. He then commenced

to repeat, ctd a.sod dplavante, pratipam [434] pruti siitvanam (A. V. 20,

129, 1 et seq.).^" Then one of his family, AbJiyagni by name, went

to him at an improper time (before Aitaf^a had finished his talk) and

stopped his mouth by putting his hand on it, saying, "Our father has

become mad." Then his father said to him, " Go away, become infected

with leprosy, thou who hast murdered my speech. I would be able to

prolong the life of a cow to a hundred, and that of a man to a

thousand years (if thou wouldst not have stopped my mouth), but thou,

my son, who hast overpowered me (in such an improper way), I curse :

thy progeny shall come into the condition of the lowest among the most

wicked." Therefore they say, that among the Aitas'syanas the Abhyagnis

are most burdened with sins, in the whole Aurva-Gotra (to which they

belong). Some priests lengthen this Aitasia-pralapa (repeating eighteen

2^ Prom uW/, uMi. to move, go.

»' Yo naktak^o amhhyakto, A. Y. 20, 128, G-1 1.

2* Yad indrddo dasumjne, A. V. 20, 128, 12-lG.

*' According to Sayana, the Aitasa-pralapa consists of 70 padas.

290

more i^ridas). <,If they choose to do so} one should not prevent them ;but

say, " repeat as long as you like. For the AitatJa-pralapa is life." There-

fore, ho ^vho lias this knowledge, prolongs in this way the life of the

sacrificer.

As to the Aitaj^a-pralapa, there is another meaning in it. For it is

the essence (juice) of the metres ; by repeating it, the reciter puts speech

in the metres. He who has this knowledge, will keep the essence in the

metres, ^vhen the sacrifice is performed, and will spread the sacrifice with

the essence in the metres.

But there is still another meaning in the Aitasa-pralapa ; it is fit for

removing defects in the sacrifice, and for restoring its entirety. For the

Aitai^a-pralapa is imperisliableness. (Therefore when it is recited, the sa-

crificer wishes) " May my sacrifice be lasting and all its defects be

removed." He repeats [435] this Aitasa-pralapa , stopping after every

pada, just as the Nivid is repeated ; at the last pAda he, pronounces "om,"'

just as it is done in the Nivid,

He repeats the Prdvahlika verses. '° For the gods made the Asuras

benumbed ipravahlya) by means of the Pravahlikas, and, consequently,

defeated them. In the same way, the sacrificers benumb and defeat their

enemies by repeating these verses. They are repeated, half verse by half

verse for obtaining a footing.

He repeats the Ajijildsenya verses." For, by m.eans of these verses, the

Devas recognised {Ajndya) the Asuras and defeated them. In the same

way, the sacrificers recognise and defeat their enemies. They are repeated

half verse by half verse.

lie now repeats the Pratiradha .'^'^ For, by means of it, the Devas

frustrated (prati-rddh) the eflorts of the Asuras, and consequently defeated

them. The same effect is produced by the sacrificers who have repeated it.

lie repeats the Af/mcZa.^''^ For, by means of it, the Devas abused

{ativad} the Asuras so much as to defeat them. The same effect is produced

by the sacrificers who repeat it. They are repeated, half verse by half verse,

for obtaining a footing.

"Vikitdu kira\uiudvdu, A. V. 20, 133, 1-6.

2' Ihu itthd prdg apdrj ndalt, A. V. 20, 134, 1-4

^' EhuQitiahhlgatah, A. V. 20, 135, l-H.

»' Vime dciHl akran, \. Y. 20, 185, 4.

297

34

{Storij of the Sacrifices of the Adityas and Ahglrasas for reaching Heaven.)

He repeals the Devaniitham.^° (About this, tLe foUowiug story is

reported.) Tiie Aditiyas and Aiigirasas [436] were coutendiDg with one

another as to who should gain first the heavenly world. The Aftgirasas

had seen (in their mind) that, by dint of the Soma sacrifice they were

about to bring on the next day, they would be raised to heaven first.

They therefore despatched one from among themselves, Agni by name,

instructing him thus: "Goto the Adityas and announce to them that

we shall, by dint of our to-morrow's Soma sacrifice, go to heaven." As

soon as the Adityas got sight of Agni, they at once saw (in their minds)

the Soma sacrifice by which they would reach heaven. Having come

near them, Agni said, " We inform you of our bringing to-morrow that

Soma sacrifice, by means of which we shall reach heaven." They answered,

" And we announce to you that we are just now contemplating to bring

that Soma sacrifice, by means of which we shall reach heaven ; but thou

(Agni) must serve as our Hotar, then we shall go to heaven. He said,

"Yes," (and went back to the Afigiras). After having told (the Afigiras

the message of the Adityas) and received their reply, he went back to

the Adityas). They asked him, "Hast thou told our message?" He

said, " Yes, I have told it (to the Afigiras); and they answered, and asked,

*Did'st thou not promise us thy assistance (as a Hotar),' and I said, 'Yes,

I have promised.' (.But 1 could not decline the oiler of the Adityas). For

he who engages in performing the duty of a sacrificial priest, obtains fame;

and any one Who prevents the sacrifice from being performed, excludes

himself from his fame. Therefore I did not prevent (by declining the

offer)." If one wishes to decline serving as a sacrificial priesf, then this

resfusal is only justified on acco-unt of oneself being engaged in a sacrifice,

or because of being legally prohibited to perform the sacrificial duties.

35

[437] {On the DaJcsiiid given hy the Adityas to the Ahgirasas. The

Dev.initha Hymn.)

The A/igirasaa, therefore, assisted the Adityas in their sacrifice. For

this service, the Aditj^as gave them the earth filted with presents {dahsind)

as reward. But when they had accepted her, she burnt them. Therefore

they flung her away. She then became a lioness, and, opening her

'° Adittja ha /aritar ai'jjirohhyn, A. V. 20, 135, 6 et se(/» 17 verses, according to S&y.

12

298

moutb, attacked people. From this burniug state of tLe earth came

those ruptures (which are now visible ou her), whereas she had been

previously quite even/' Thence one shall not retake a sacrificial reward

Avhich one has once refused to accept. (For he must think) the Daksina

being penetrated by a flame, shall not penetrate me with it. But should

he take it back, then he may give it to his adversary and enemy, who will

be defeated, for it burns him.

That (Aditya, the sun) then assuming the shape of a white horse with

bridle and harness, presented himself to the other Adityas, who said, " Let

us carry this gift to you (the Afigirasas)." Therefore this Devanitha,

i.e., what is carried by the gods, is to be recited.

{Now follows the Devanitha, with Explanatory Bemarhs.)

""The Adityas, singer ! brought the Afigirasas their reward. The

AZigirasas, singer, did not go near," i.e., they did not go near to that

first gift (the earth).

" But, singer ! (afterwards) they went near it,'" i.e., ihey went near

the other gift (the white horse).

[438] " They did not accept it, singer," i.e., they did not accept

this earth. " But they accepted it," ie., they accepted that white horse.

" He (Aditya, the sun), being carried awaj^,^' the daj's disappeared;"

for he (the sun) makes the days visible.

" He being carried away, the wise men were without a leader iinirO'

gava)." For the reward (Daksina) is the leader in the sacrifices. Just

as a carriage without having a bullock as a leader yoked to it, becomes

damaged, a sacrifice at which no reward (Uaksina) is given, becomes -

damaged also. Therefore, the sacrificial reward must be given (to the

performers of a sacrifice), and even if it should be but very little (on

account of the poverty of the sacrificer).

" And, further, this horse is white, with quickly running feet, the

swiftest (of all). He quickly discharges the duties incumbent on him. The

Adityas, liudras and Vasavas praise (hira). Accept, therefore, this gift,

Afigiras !" They now intended accepting this gift.

" Here we have au attempt to explain the untvenness of the earth. It is interesting

to see the theories of moJcrn geology foreshadowed in this certainly ancient myth.

" Instead of ncla sunn, which reading is to be found here, as v.cll as in the Atharvaveda,

nclah sann must be read ; twa Ih, then, is an irregular form of the past part, of )ii, to carry,

standing for iiila.

290

" This gift is large and splendid. This present which the gods have

given, shall beyonr illuminator. It shall be with 3'ou everj^ day. Thence

consent to accept it !" (After having heard these words) the A/igiras

accepted the reward.

In reciting this Devanitha, the priest stops at eveiy pada, just as

is done when the Nivid is repeated, and pronounces "o??? " at the last

pada, just as is the case with the Nivid.

36.

[439] {Bhute-chhad, Ahanasya, Dadhikrdi'au, Pdvamanya, and the

Indra Bidhaspati Verses.)

He now repeats the Bhulc-chhad ^' (dazzling power) verses. By means

of these verses, the Devas aproached the Asuras by lighting and cunning.

For, by means of them, they dazzled the power of the Asuras, and

consequently overcame them. In the same way, the sacrificer who repeats

these verses, overcomes his enemy. They are repeated half verse by half

verse, to obtain a footing.

He now repeats the Ahanasya ^* verses. For the sperm is poured forth

from the Ahanasya (penis) ; and from the sperm creatures are born. In

this way, the XDriest makes offspring (to the sacrificer). These verses are

ten in number ; for the Viraj has ten syllables, and the Viraj is food;

from food the sperm (is produced) and can (consequently) be poured forth,

and from sperm creatures are produced. He repeats them with Nyuftkha;

for this is food.

He now repeats the Dadhikrdvan verse, dadJiikrdvano akdrsiham

(Atharv. V. 20, 137, 3). For the Dadhikra is the purifier of the gods.

For he (the priest) spoke such (words^') as are to be regarded as the speech

containing the most excellent semen.-' By means of this purifier of

the gods, he purifies speech (vdch). The verse is in the Anustubh metre;

for Vach is Anustubh, and thus she becomes purifi.ed by her own metre.

He now repeats the Pcivamdnya verses, sutdso madliumalamd (0, 101,4)

;

for the Pavamunyas (purification verses) are the purification of the gods.

For he spoke siich (words) as are to be regarded as the speech containing

the most excellent semen. By means of this purifier of the gods, he

purifies speech. They are Anustubhs ; for the Vach is Anustubh,

and thus she becomes purified by her own metre.

" Tmm indra Sarma p'lna, A. V. 20, 135, 11-13.^' Lit., penis; for dhanus, dhana, means penis, derived jast as /oghanyd, i.e., from the*

root han, to strike. Say. explains it by " maithunam," i.e., cohabitation." Yad asija arhhubhedijdh, A. V. 20, 136, I-IO," The repetition of the'Ahanasya verses is to be understood.

300

[440] He now repeats the Indra-Brihaspati triplet of verses commencing,

avcl drapso amsiimattm (8, 85, 13-15). At the end of it (verse 15) there ia

said, " Indra, assisted by Bfihaspati, conquered the tribes of the despisers

of the Devas when they encountered (the Devas on tlie battle-field). " For

the Asura nation, when they had marched out to fight against the Devas,

was everywhere subjugated by Indra with the assistance of Bribaspati,

and driven away. Therefore the sacrificers subdue and drive away by

means of Indra and Brihaspati the nation of the Asuras {asurya var^a)."''

They ask, Should the Ilotri-priest, on the sixth day, repeat (the

hymnsj along (with the additional Sastras ?). See (I, 2C.

He concludes with a Brihaspati verse; thence he ouglitnot to repeat

(the hymns) along (with the additional ^astrasj.

" That these are the Zoroastrians, is beyond any doubt. See my Essays on the. Sacred

Language, Writings, &c., of the Parsis, page 226-30,

[441] SEVENTH BOOK.

FIRST CHAPTER.

{The Distrihufion of the Different Parts of the Sacrificial Animal among

the Priests.)

1

Now follows the division of the different parts of the sacrificial animal

(among the priests). We shall describe it\ The two jawbones with the

tongue are to be given to the Prastotar ; the breast in the form of an

eagle to theUdgatar; the throat with the palate to the Pratihartar ; the

lower part of the right loins the Hotar; the left to the Brahma ; the right

thigh to the Maitravaruna ; the left to the Brahmanachhariisi ; the right side

with the shoulder to the Adhvaryu ; the left side to those who

accompany the chants ;" the left shoulder to the Pratipasthatar ; the

lower part of the right arm to the Nestar ; the lower part of the left

arm to the Potar ; the upper part of the right thigh to the Achhavaka ; the

left to the Agnidbra ; the upper part of the right arm to Atreya ^ ; the

left to the Sadasya ; the back bone [442] and the urinal bladder to the

Orihapati (sacri fleer) ; the right feet to the Giihapati who gives a

feasting ; the left feet to the wife of that Giihapati who gives a feasting;

the upper lip is common to both (the Giihapati and bis wife), which

is to be divided by the Giihapati. They offer the tail of the animal

to wives, but they should give it to a Bruhmana ; the fleshy processes

(maiiikdh) on the neck and three gristles {hdkasdl}) to the Gravastut ; three

' The same piece is foinicl in As'v. fer. S. 12, 9.

' The UpagStris accompany the chant of the Sama singers with certain syllables which

forresponcl to the Pratigiira of the Adhvaryu This accompaniment is called npaganani.

(It differs according to the different Samaus. At the Bahis-pavamSua Stotra at the

morning libation, the npaQdnam of the UpagHtris is ho. Besides, the sacrifleer has to

make an npagonam also. This is om at the Bahis-pavamana Stotra.

' The Atreya who is here mentioned as a receiver of a share in the sacrificial animal,

is no officiating priest. But:the circumstance that he receives gold for his Dak^irui, and

that it is given to him before the other priests (save the Agnidhra), as we learn from

the KStiyaferfiuta Sutras 10, 2, 2 1 shows, that he had a certain right to a principal share

in all sacrificial donations. Afrejya, meaning only a descendant of the Atrigotra, the

right appears to have been hereditary in the family of the ancient Risi Atri,

orko

other gristles and one-half of the flesh}' part on the back (taikartta *) to

tlie Onnetar ; the other half of tlie fleshy part on the neck and the left

lobe [Idoma *) to the slaughterer, who should present it to a Bnihmana,

if he himself would not happen to be a BrAhmana. The head is to be

given to the Subrahninya), the skin belongs to him (the Subrahmanya),

who spoke, sfah sutijam (to-morrow at the Soma sacrifice) ;° that part of

the sacrificial animal at a Soma sacrifice which belongs to Ila (sacrificial

food) is common to all the priests ; only for the Hotar it is optional.

All these portions of the sacrifical animal amount to thirty-six single

pieces, each of which represents the pada (foot) of a verse by which the

sacrifice is carried up. The Biihatl metre consists of thirtj^-six syllables;

and the heavenly worlds are of the Brihati nature. In this way (by

dividing the animal into thirty-six parts), they gain life (in this world)

and the heavens, and having become established in both (this and that

world), they walk there.

[44<3] To those who divide the sacrificial animal in the way mentioned,

it becomes the guide to heaven. But those who make the division,

otherwise, are like scoundrels and miscreants who kill an animal merely

(for gratifying their lust after flesh).

This division of the sacrificial animal was invented by the Risi

Devahhdga, a son of .^ruta.' When he was departing from this life, he

did not entrust (the secret to any one). But a supernatural being com-

municated it to Girija, the son of Bahhru. Since his time, men study

it.

SECOND CHAPTER.

The Penances for Mishaps to the Performer of tlie Agmhotram).

2.

{What Penances are required when an Agnihotri Dies )

They ask, If a man who has already established a sacred fire (an Agni-

hotri) should die on the day previous to a sacrifice (z/parasat/m), whatis to become of his sacrifice (to which all preparations had been made) ?

* A large piece of flesh.— Sc?y.

* The piece of flesh which is on the side of the heart.— Shi/.

*See the note to 6, 3.

^' Thus Say., but the translation, a b'rotriya, i'.<'., .sacrificial priest (acquainted with the

Syuti '.would suit better.

303

One should not have it brought ; thus say some ; for he (the owner) Iiiui-

self lias uo share in the sacrifice.

They ask, If an Aguihotri should die after having placed the intended

fire offering, be it the Scuuiaijija ' or (other) olfeiiugs (on tlie lire), how is

1444] this to be atoned for ? One shall put all these things one after the

other round the fire (like sticks, x>avuJliQt<) and burn ihein all together.

This is the penance.

They ask. If an Aguihotri should die after having placed the sacri-

ficial offerings (ready made) on the Vedi,"'^ what is the atonement? One

ought to sacrifice them all in the Ahavaniya fire, wath the formula Svdltd, to

all those deities for whom they were intended (by the deceased Aguihotri).

They ask, If an Aguihotri should die when abroad, what is to become

of his burnt offering {agnihotram)? (There are two ways.) Either one

shall then sacrifice the milk of a cow to which another (as its own)

calf had been brought (to rear it up), for the milk of such a cow is as

different as the oblation brought in the name of an Agnihotri deceased.

Or, they ma}' offer the milk of any other cow. But they mention another

way besides. (The relatives of the deceased Aguihotri) should keep burn-

ing the (three) constantly blazing fires (Ahavaniya, &c.) without giving

them any offeiing till the ashes of the deceased shall have been collected.

Should they not be forthcoming, then they should take three hundred

and sixty footstalks of Palasa leaves and form of them a human figure,

and perforin in it all the funeral ceremonies required {dvrt}. After

having brought the members of this artificial corpse into contact with

the three sacred fires, they shall remove (extinguish) them. They shall

make this human [445] figure in the following way : one hundred and

fifty footstalks are to represent the trunk of the corpse, one hundred and

forty both the thighs, and fifty both the loins, and the rest are instead

of the head, and are therefore to be placed accordingly. This is the

penance.

the mik is first drawn from the utldcr of each of the three cows under the recital of man-tras ; then the same is done silently ((/?.? ujm). The milk is taken from these cows on

the evening of the New Moon day, and on the morning of the following day, the so-called

Pratipad (the first day of the month). The milk drawn on tlie evening is made hot,

and lime-juice poured over it, to make it sour, whereupon it is hung up. The fresh milk

of the following morning is then mixed with it, and both arc sacrificed along with the

Purodasa. Only ho who has already performed the Agni£<oma, is allowed to sacrifice

the Siinuayya at the Darsapurnima i>ti. {Oral infunnatiuii.)'

2 The place for all the offerings.

3.

(lliis Paragraph is identical to itii 5, 27.)

•

' 4.

{On the Penances in the case of the Sdnnayya hehuj Spoiled.)

They ask, If tlie Sjiiincij^ya wLich was milked on the evening becomes

spoiled or is lost (during the night), what is tLe penance for it ? (The

answer is) The Agnihotri shall divide the milk of the morning into two

parts, and after having curdled one part of it, he may oiler it. This is

the penance.

They ask, If the Sannayya which was milked on the morning becomes

spoiled or is lost, what is the penance ? (The answer is) He must prepare

a Puro(]aiJa, for Indra and Mahendra, divide it instead of the milk, into

the parts required, and then sacrifice it. This is the penance.

They ask. If all the milk (of the morning and evening) of the Saunayj^a

becomes spoiled or is lost, what is the penance for it ? The penance is

made in the same way by offering the Indra or Mahendra Purodaila (as

in the preceding case).

They ask. If all the offerings (Purodjin^a, curds, milk) become spoiled

or are lost, what is the penance for it ? lie ought to prepare all these

offerings with melted butter, and, having apportioned to the several

gods their respective parts, should sacrifice this Ajyahavis (offerings with

melted butter) as an Isti. [446] Then he ought to prepare another Isti

all smooth and even. This sacrifice performed (in the regular way) is

the penance for the first which had been spoiled.

5.

{TJic Penance required ichen Anything of the Agnihotram is Spilt, or the

Spoon in Brohcn, or the Garhapatya Fire Extinguished.)

They ask, If anything improper for being offered should fall into

the fire offering when placed (over the fire to make it ready), what is the

penance for it ? The Agnihoti then ought to pour all this into a Sruch

(sacrificial spoon), go eastwards and place the usual fuel (samidh) into

the Ahavaniya fire. After having taken some hot ashes from the northern

part of the Ahavan iya fi^re, he shall sacrifice it by repeating either in

his mind (the usual Agnihotra mantra), or the Prajapati verse.' In this

^ Prujdpnte iio tvcid etcini (10, 121, 10).

305

way (by meaus of the hot aslies\ the offering becomes sacrificed aud is not

sacrificed.* (It is of no consequence) whether only one or two turns of

the oblation (become spoiled) ; the penance for it is always performed

in the way described. Should the Agnihotri be able to remove thus (the

unclean things fallen into the offering) by pouring out all that is spoiled,

and pour in what is unspoiled, then he ought to sacrifice it just as its

turn' is. This is the penance.

They ask, If the fire offering when placed over the fire (for being made

ready) is spilt or runs over (by boiling), what is then the penance for it ?

He [447] shall touch what fell down with water for appeasing (arresting

the evil consequences) ; for water serves for this purpose. Then moving

with his right hand over what fell out, he mutters the mantra, " May a

" third go to heaven to the gods as a sacrifice ; might I obtain thence

" wealth ! May a third go to the air, to the Pitaras, as a sacrifice ; might I

" obtain thence wealth ! May a third go to to the earth, to men; might I

*' obtain thence wealth !" Then he mutters the Visnu-Varuna verse, yayor

ojasd shahhitd rajdri2si {A. V. 7, 25, 1). ' For Visiiu watches over what is

performed badly in the sacrifice, and Varuna over what is performed well.

To appease both of them, this penance (is appropriate).

They ask, When the fire offering, after having been made ready, at

the time when the Adhvaryu takes it eastward to the Ahvaniya fire

(to sacrifice it), runs over or is spilt altogether, what is the penance for

it ? (The Adhvaryu is not allowed to turn back his face). If he would

turn his face backward, then he would turn the sacrificer from heaven.

Therefore (some other men) must gather up for him when he is seated

(having turned the face eastward) the remainder of the offering, which he

then sacrifices just in its turn. ' This is the penance for it.

They ask, If the sacrificial spoon (srucl}) should be broken, what is

the penance for it ? He ought to take another Srucli and sacrifice with it.

Then he shall throw the broken Sruch into the Ahavaniya fire, the stick

being in the front, and its cavity behind. This is the penance for it.

They ask. If the fire in the Ahavaniya only is burning, but that in

the Garhapatya is extinguished, what is the penance for it? When he

Mt is only burnt by ILo ashes, but not sacrificed in the proper way.' Umiiii. Say, uuderstands by it the placing of the offeriug into the Aguihotrii-havaiH,

which is a kind of large spoon.• See 3, 08.

' Four times h porlioii iy to bo poured into the AgnihotrA-havaui.

la

30G

takes oil the [448] eastern portion of the Ahavaniya (for the Garhapatya),

theu he might lose his place; if he takes off the western portion, then he

would spread the sacrifice in the way the Asuras do ; if he kindles

(a new fire) by friction, then he might produce an enemy to the sacrificer;

if he extinguishes it, then the vital breath would leave the sacrificer.

Thence he must take the whole (Ahavaniya fire) and, mixing it with its

ashes, place it in the Garhapatya, and then take off the eastern part as

Ahavaniya. This is the penance for it.

6.

{The Penances for a Firebrand taken from a Sacred Fire, for Minglivg

the Sacred Fires icith one another, or with Profane Fires.)

They ask, If they take fire from that belonging to an Agnihotri,*

what is the penance for it ? Should another Agni be at hand, then he

should put him in the place of the former which has been taken.

Were this not the case, then he ought to portion out to Agni A gnivat

a Purodas'a, consisting of eight pieces (kapalasj. The Anuvakya

and Yajya required for this purpose are, agnind agnih samidhyate

(fire is kindled by fire, 1, 12, G) ; team hy dgne agnind (8, 43, 14). Or, he

may omit the Anuvakya and Yajya verses and (simply) throw (melted

butter) into the Ahavaniya, under the recital of the words, to Agni Agnivat

Svdhd! This is the penance for it.

They ask, When some one's Ahavaniya and Garhapatya fires should

become mutually mingled together, what is the penance for it? One must

portion out to Agni viti a Purodasa, consisting of eight pieces, under the

recital of the following [449] Anuvclkya and Yajya verses : agna dijdhi

ritaije) 0, 10,10); ijo agniiii deiai'dayc (1, 12,9). Or, he may (simply)

sacrifice (melted butter), under the recital of, lo Agni liti Svdhd ! in the

Ahavaniya fire. This is the penance for it.

They ask, When all the (three) fires of an Agnihotri should become

mutually mingled together, what is the penance for it ? One must portion

out to Agni Vivichi (Agni, the separater) a Purodasa, consisting of eight

pieces, and repeat the following Anuvakya and Yajya verses : svar na vaster

masdm aroclii (7, 10, 2) ; tvdm ague mdnusir ilate visaJt (5, 8, 3). Or, he

may (simply) offer (melted butter), under the recital of, lo Agni Vivichi

Svdha ! in the Ahavaniya fire. This is the penance for it.

" S;'iy. undei'jstands the fire whicli la taken from the Ahavaniya and i)hiucd in thoGarhapatya.

307

Tliey ask, When some one's fires are mingled together with other lires,

what is the penance for it? One must portion ont to Arimh^mdvat a

Pnrorjajla, consisting of eight pieces, nnder the recital of tlie following

Annvalvj'a and Yajya : ahrandad agni^ Innayan (10, 45, 4) ; adhd yathd nah

pifarah pai^lsah {4, 2,10). Or, he maj- ''simply) sacrifice (melted butter),

nnder the recital of, Agiii hmdvat Scdha ! in the Ahavani^^a fire. This

is the penance for it.

7.

(The Penance for a Sacred Fire becoming Mixed iLrith those of a Coiyfla-

gration in a Village, or in a Wood, or vjith Lightning, or vnth those Burn-

ing a Corpse.

)

They ask, When the fires of an Agnihotri should burn together with

the fire of a general conflagration in the village, what is the penance for it ?

He ought to portion out a PurodTiJ^a consisting of eight pieces to

Agni Samvarga (Agni, the mingler), under the recital of the following

Anuvakya and Yajya : I'uit su no gavistage (8, 64, 11), md no asmin mahd-

dh'ine (8, 64, [450] 12). Or, he may (simply) sacrifice (melted butter)

under the recital of, to Agni Sarhvarga Svdhd ! in the Ahavaniya fire. This

is the penance for it.

They ask, When the fires of an Agnihotri (have been struck) by

lightning, and become mingled with it, what is the penance for it?

He must offer to Agni apsumat (water Agni) a Purodasa consisting of eight

pieces, under the recital of the following Anuvakya and Yajya : Apsv agne

(S, 43, ) ;?j?a7/o dadhe {?), 1, 3). Or, he may (simply) sacrifice (melted

butter), under the recital of, fo Agni apsiimnt Svahd ! in the Ahvaniya fire.

This is the penance for it.

They ask, When the fires of an Agnihotri should become mingled

with the fire which burns a ccipse, what is the penance for it ? He mustoffer to Agni siiclii a Purodai^a, consisting of eight pieces, under the recital

of the following Annvrikya and YAjya : Agnih kiehi rratatartiah (8, 44, 21);

lid agne kichayas tava (8, 44, 17). Or, he may (simply) sacrifice (melted

butter), under the recital of, to Agni suchi Svdhd ! in the Ahavaniya fire.

This is the penance for it.

They ask. When the fires of an Agnihotri should burn together

with those of a forest conflagration, what is the penance for it? He shall

catch the fires with the A ranis (the two wooden sticks used for producing

fire), or (if this be impossible) he should save a firebrand from either the

308

Abavaniya or Garbapalya. Where this is impossil)le, then he must ofer to

Agni Sarfivarga (Agni, the mixer) a Purodasa, consisting of eight pieces,

under the recital of the abovementioned Anuvakyft and Ynjya (^which be-

long to the Agni Samvarga). Or, he may (simply) sacrifice (melted butter),

under the recital of, to Agni Sarhvarga Svdhrl in the Ahavaniya fire. This

is the penance for it.

8.

[451] (The Penances when the Agnihotrl Sheds Tears, or Breaks his

Vow, or Neglects the Performance of the Darsapuriiima I§ti, or tchen he

allows his Fires to go out.)

They ask, When an Agnihotri on the day previous to the sacrifice

should shed tears, by which the Purodasa might be sullied, what is

the penance for it? He miist offer to Agni Vratahhrit (Agni, the

bearer of vows) a Purodasa, consisting of eight pieces, under the

recital of the following Anuvakya and Yajya : tvam agne vratahhrit suchir

{A4v. ^r. S. 3, 11) vratdni hibhrad vratapd (Ai^v. ^r. S. 3, 11).'' Or,

he may sacrifice (melted butter), under the recital of, to Agni vratahhrit

Svdhd ! in the Abavaniya fire. This is the penance for it.

They ask, When an Agnihotri should do something contrary to his

vow (religion) on the day previous to the sacrifice, what is the penance

for it ? He must offer a Purodasa, consisting of eight pieces to Agni

vratapati (Agni, the lord of vows;, under the recital of the following

Anuvakya and Yajya : tvam agne vratnpd asi (8,11, 1); yad vo vayam

pramindma (10, 2, 4). Or, he may sacrifice (melted butter), under the

recital of, to Agni vratapati Sv^hd ! in the Abavaniya hire. This is the

penance for it.

They ask, When an Agnihotii should neglect the celebration of the

New Moon or Full Moon sacrifices, [452] what is the penance for it?

Tie must offer to Agni pathikrit (paver of ways) a Purodaj^a, consisting

of eight pieces, under the recital of the following AnuvkTiya and Y4jyti

:

' The Anuvakya is according to Asval :

^T qs^ ff^ m II

The Yfijya is

:

309

veltha hi vcdho adhmm (H, 10, .3) ; a deidnam api {iO, 2, 3). Oi-, he may

sacrifice (melted biitter\ under tlie recital of, to Agvi Pothikrit SvciM !

in the Ahavaniya fire. This is the penance for it.

They ask, When all (three) fires of an Agnihotri should go out,

what is the penance for it? He mast offer to Agni tapasvat, janadoat

and pdkavat, a Purodaila, consisting of eight pieces, under the recital

of the following Anuvakya and Yajyft : (hjdhi tapasd jane^u {Aiv. ^r. S.

3, 11); d no ijdhi tapasd {Ativ. ^r. S. 3, 11).'° Or, he may sacrifice

(melted butter) in the Ahavanyia fire, under the recital of, to Agni

tapasvat, janadmt pdhavat, Svdhd ! This is the penance for it.

9.

{Penances for an Agnihotri ivhen he Eats Ne^v Corn without bringing the

Sacrifice prescribed, and for Various Mishai'>s oauI "Neglect when sacrifi'

sing.)

They ask, When an Agnihotri eats new corn without having offered the

Agrayana ' * isti, what is the penance for it ? He must offer to Agni Vais-

vdnara a Piirodas^a, consisting of twelve pieces, under the [453] recital

of the following Anuvakay/l and Yajya : Vaisvdnaro ajtjanat (?) ;pvi^to

divi prif^to (1, 98, 2). Or, he may offer to Agni Vaisvd7iara (melted butter)

in the Ahavaniya fire, under the recital of, to Agni viasvdndra Srahd

!

This is the penance for it.

They ask, When one of the potsherds (kapdlas) containing the Puro-

da^a should bo destroyed, what is the penance for it? He must offer

a Purodaf^a, consisting of two piece.-, to the Ai^vins, under the recital of the

following Anuvakyil and Yrijya : asvind vaj^tir {I, 92,16); d gomdtci na-

sat2ja{7, 72, 1;. Or, he may sacrifice (melted butter) in the Ahvaniya fire

under the recital of, to the Asvins Svdhd ! This is the penance for it.

"* Tho Anuvakya is :

^qiff cfT^lT Hn^^ qig^T ?lf^'^f I

H^flf §Sfrf fl?? II

Tho Yajy& is

:

5«qT t^3 ^T ^n^ II

"This li^tl is progpribocl to lie porformcd bfforo tho Aijnihot r i is .Tllowod to oat

new corn.

310

Tliey ask, Wlien the stalks of kusla grass (pamtra) (on which the

offering is placed) should be destroj-ed, what is the penance for it ? He

must offer to Agui pavitrnvit a Purodci^a, consisting of eight pieces, nnder

the recital of the following AnuvAkya and Yajj'a : paritmm fe ritatam (9,

S3, 1) ; lapo.^ paritram (0,83, 2). Or, he rv\^y offer (melted butter) in the

Ahavaniya fire under the r(^c\{di\ Q^,to Agni paritravat Srdhd! This is the

penance for it.

They ask, When the gold of an Agnihotri should be destorj^ed,

what is the penance for it? He must offer to Agiii hij'ariyvat Puro-

dilsiri, consisting of eight pieces, under the recital of the following

Anuvakya and Yajya : hiranyakeko rajaso msdra{l, IS), 1); ate suparnd

amincmtam (1, 79, 2). Or, he may offer (melted butter) in the Ahavaniya

fire, under the recital of, to Agni hiranyavat Srdhd! This is the penance

for it.

They ask, When an Agnihotri offers the fire oblation without hav-

ing performed in the morning the usual ablution, what is the penance

for it? He must offer to Agni Varuria a Purodasa, consisting of eight

pieces, under the recital of the following [454] Anuvakya and Yajya :

tvamno ague varuna^a (4, 1, 4); sa tvain no agne avamo (4, 1, 5). Or, he

may offer (melted butter) in the Ahavaniya fire, under the recital of,

to Agni Vanma Sz-a/ztl .' This is the penance for it.

They ask, When an Agnihotri eats food prepared by a woman

who is confined (.s?1tafca), what is the penance for it? He must offer

to Agni taniumat a Purodasa, consisting of eight pieces, under the recital

of the following Anuvakya and Yajya: tantum tanvan rajaso {10, 53, 0)

;

ali^dnaho nahy tanota (10, 53, 7). Or, he may sacrifice (melted butter) in

the Ahavanij^a fire, under the recital of, to Agni tantumat Bvdlid ! This

is the penance for it.

They ask, When an Agnihotri hears, when living, any one, an

enemy, say, that he (the Agnihotri) is dead, what is the penance for

it? lie must offer to Agni surabhimat a VnrodCx^a, consisting of eight

pieces, under the recital of the following Anuvakyti and Yajya :

Agnir hotd vyasidad {5,}, 0); sddhvim ahar dera ritim {10, 5Z, 3.) Or he

may sacrifice (melted butter) in the Ahavaniya fire, under the recital

of, to Agnir $urahhimat Si-cihd ! This is the penance for it.

They ask. When the wife or the cow of an Agnihotri give birth to

twins, what is the penance for it? He must offer to Agni vmrutrat a

Purodaf^a, consisting of thirteen pieces, under the recital of the

311

following Anuvcikycl and Ycijya : viaruto yasya hi ksyc (1, 86, 1) ; ard,

iced (5, 58, 5). Or, be may sacrilice (melted butter) iu the Abavaniya

fire, under the recital of, to Acjnl mavutvat Scdhd! This is the penance for it.

Tbey ask, Sbould an Aguibotri, who has lost bis wife, bring the fire ob-

lation, or sbould be not ? He sbould do so. If he does not do so, then he is

called [455] an Anaddba"' man. Who is an Anaddha ? He who offers obla-

tions to neither the gods, nor to the ancestors, nor to men. Therefore, the

Aguibotri who has lost his wife, should nevertheless bring the burnt offer-

ing {aijnlhotvam). There is a stanza concerning sacrificial customs, where

is said, " He who has lost his wife may bring the Sautramani'^ sacrilice;

for he is not allowed to drink Soma ! But he must discharge the duties

towards his parents," ' * But, whereas the sacred tradition {sruti) enjoins

sacrifice,"* let him bring the Soma sacrifice.

10.

[456] How the Atjnihoinun of Him Who has }io Wife becomes Performed).^ '^

They ask, In what way does an Aguibotri who has no wife, bring his

oblations with Speech {i. e., by repeating the mantras required with his

voice)? In what way does he olferhis (daily) burnt odering, when his wife

dies, after he has already entered on the state of an Aguibotri, bis wife

" By this tei'Qi, a man is to be UQclersbood who, t'roai reasons wlxicli are uot culpable,

does not discharge liis duties towards the gods, iincosfcors and men. All the MSS. readmamisyu, instead of HianH-syait.

1' 'I'ho Sail trdma 'ii (i-^iti) is a substitute lor tlio Soma sacrilice. Some spirituousliquor is taken instead of 8oma, and milk. Both liquids are lilled in the Soma vessels. It

is performed iu various waj's. It is mentioned, and its performance briefly described in

the Asval. b'r. S. i>, y, and ill the Katiya Sutras (in the 19th Adhyaya), From three tofour animals are immolated, one to the Asvius, one to Sarasvati, one to Indra, andone to Brihaspati. The Pasupurodasa are for Indra, Savitar and Varutia. 1'hc Puronu-vakya for the offering of the spirituous liquor is, u^icai'n siirdmam a^c/ii'.i (10,11,4).

The Praisa for repeating the Yajya mantra is as follows :—

tlrlT qg^f^JIT ^^^mRt'^ g^THr^ ^TWSlf g^U?!rf

^qrcir 5^'3 f^^?3 JT?'5 ^Iflln^n'^lA tlcl4if

(The offering to be presented to the Asvins, Sarasvati, and Indra Sutramau, arc herocalled soHifl/i sitj-ffmava//, i.e.. Soma drops which arc spirituous liquor). The Yajya is

putram iva' pitardu (10, 131,5). The sacrilice is brought up to the present day in theDckkhan

" In another Sakha, there is said, that a Crahman has incurred three debts, the Brah-iiiacharyam or celibacy as a debt to the Risis, the sacrifice as a debt to the gods, and thonecessity of begetting children as a debt to the Pitaras.~Su(/.

" " Worship the gods by sacriiicing, road the A'edas, and begot children I" This is

tho sacred tradition (Sruti) here alluded to.— 4>V/y.

" This paragraph offers considerable dillir.ultics to the translator. Its style is notplain and perspicuous, and it apiiears that it is an interpolation as well as tho following( nth) paragraph. But, whether it is an interpolation of later times is very doubtful. Thepiece may (to judge from its uncouth language) even be older than tho bulk of tho Aitareya

I

having [hy her death) destroyed the qualification for the performance of

(the daily) burnt ofiering ?'

'

They say, That one has children, grand-children, and relations in this

world, and in that world. In this world, there is heaven {i. e., heaven is

to be gained in this world by sacrificing). (The Agnihotri who

[457] has no wife, says to his children, &c :)" I have ascended to heaven

by means of what was no heaven {i. e., by the sacrifice performed in this

world)." He who does not wish for a (secondj wile (for having hissacifi-

cial ceremonies continuously performed), keeps thus (by speaking to his

children, &c., in the way indicated) his connection with the other world

up. Thence they (his children) establish (new fires; for him who has lost

his wife.

How does he who has no wife, bring his oblations (with his mind) ?

(The answer is) Faith is his wife, and Truth the sacrificer. The marriage

of Faith and Truth is a most happy one. For by Faith and Truth joined,

they conquer the celestial world.

11.

{On the Different Names of the Full and New Moon.)

They say. If an Agnihotri, who has not pledged himself by the usual

vow, makes preparations for the performance of the Full and New Moon

sacrifices, then the gods do not eat his food. If he, therefore, when mak-

ing his preparations, thinks, might the gods eat my food,'* (then they

HrShuianain. SSj'., who inverts tlieir order, says, that they arc found iii some couutrieb,

whereas they are wanting in others. In his Commentary on the lOfch paragraph, Say. docs

several times violence to grammar. He assorts, for instance, that ^r^: after 'IWI'ja is

to be taken in the sense of the third person singular of the potential, standing for

sfqr^ • The same sense of a potential he gives to the perfect tense, dvuyoha. Both these

explanations are inadmissible. The purport of this paragraph is to show, in what wayan Agnihotri may continue his sacrificial career, though it be interrupted by the death

of his wife. For the rule is, that the sacrificer must always have his wife with him (their

hands are tied together on such an occasion) when he is sacrificing.

" This is the translation of the term, na^tiv.ignihotram, which I take as a kind of

compound. Say. explains it, ua§tam eva bliavati purvasiddhuir uguibhih patnldahapuk?e

punaragnihotrahetfniam agnindm uhMvat. Na^td is to be taken in the souse of an active

past participle, " having destroyed," vd appears to have the sense of ava, as Say. explains.

That vd can form part of a compound as the word, abhivdnyavatsCi proves (7, 2).

'"All this refers to an Agnihotri, wlio has lost his wife and is continuing his sac-

rifice.

eat it). He ought to make all the preparations on the first part of the

New Moon daj^ ; this is the opinion of the Paingijas : he shall make themon the latter part ; this is the opinion of the Kdu^itakis. The first part

of the Full Moon day is called Anamoti,'^ the latter Edkd ; the first

[458] part of the New Moon day is called Sinivdli, and its latter part

KuM. The space which the moon requires for setting and rising again

is called Tithi (lunar day). Without paying any attention I'to the opinion

of the Paingyas) to make the preparations on the first part of the Full

Moon day, he brings his sacrifice when he meets (sees) the Moon (rising)

on the New Moon day; '^ on this (day) they buy the Soma. Therefore

he must always make his preparations on the second part of either the

Full or New Moon days (i. e., on the days on which the moon enters

into either pliase). All days which follow, belong to Soma (the Soma

sacrifice may be completed.) He brings the Soma sacrifice as far as the

Soma is a deity ; for the divine Soma is the moon. Therefore, he must

make the preparations on the second part of that lunar day.

12.

(Oil Some Other Penances for Mishai'>s occurring to an AgniJiotri. Where

the Agnihotri must Walk between his Fires. Whether the Dahsiw-i Agni is to

he Fedivith the other Fires also. Hoiv an Agnihotri should Behave when

absent from his Fires.)

They ask, If the sun rise or set before an Agnihotri takes fire out of

(the Garhapatya to bring it to the Ahavaniya), or should it, when placed

(in the Ahavaniya), be extinguished before he brings the burnt offering

(Homaj, what is the penance for it ? He shall take it out after sunset,

after having placed a piece of gold before it ; for light is a splendid

[459] body {sukram^, and gold is the splendid light, and that body

I' The lunar day on which cither the Full ]\Ioon or New Moon takes place, is divided

into two parts, and is consequently broken. For the fourteenth tithi (or lunar day) is

at an end, though it might not have been lasting for the n3ual time of thirty Muhur-

tas, as soon as the disk of the moon appears to the eye, either couiplctcly

full, or (at the New Moon) distinctly visible. The broken lunar day (the

fourteenth) is then called Anumati at the Full Moon time, and SiinvdU at the

New Moon time ; the remaining part of the day (till the moon sets) is then eitlicr

Rdkd or Knhu. This part of the day forms, then, part either of the proper Full Moan or

New Moon day (the fifteenth).

'" That is, on the fifteenth.

14

I

314

(the sun) is just this liglit. Seeing it shining, he takes out the fire. At

morning time (after sunrise), he may take out the fire when he has put

silver below it ; for this (silver) is of the same nature with tlie night

(representing the splendour of the moon and the stars). He shall take out

(of the Garhapatj^a) the Ahavani^-a before the shadows are cast together

(before it has grown completely dark). For the shadow of darkness is

death. By means of this light (the silver), he overcomes death, which is

the shadow of darkness. This is the penance.

They ask, When a cart, or a carriage, or horses go over the Garhapatya

and Ahavaniya fires of an Agnihotri, what is the penance for it ? He shall

not mind it at all, thus they say, believing that these things (their types)

are placed in his soul. But should he mind it, then he shall form a line

of water drops from the Garhapatya, to the Ahavaniya under the recital of

tantum tanvam rajaso (10, 53 6), This is the penace.

They ask, Shall the Agnihotri, when feeding the (other) fires with wood,

make the DaksijTia Agni {aiivdhdrya pachanad) also to blaze up brightly,

or shall he Hot do so ? Who feeds the fires, puts into his soul the vital

breaths ; of these fires, the Daksina Agni provides (the feeder) best

with food. He gives him therefore an offering, saying, "to Agni, the

enjoyer of food, the master of food, Swdhd ,'" He who thus knows, becomes

an enjoyer of food, and a master of food, and obtains children and food.

The Agnihotri must walk between the Garhapatya and x4havauiya

when he is about to sacrifice ; for the Agnis (fires) when perceiving him

walk thus, know, *'he is about to bring us a sacrifice," By this both these

fires destroy all wickedness of him who is thus walking (between them).

Whose wickedness [460] is thus destroyed, goes up to the heavenly world.

Thus it is declared in another Brahmanam which they quote.V

They ask. How can an Agnihotri, who intends going abroad, be near

his sacred fires (established at his homej ? Can he do it when absent, or ia

he to return to them every day ? He shall approach them silently (in his

mind, without repeating the mantras). For, by keeping silence, they aspire

after fortune. But some say (he should go to them) every day. For the

Agnis of an Agnihotri lose all confidence in him by his absence, fearing

lest they be removed or scattered. Therefore he must approach them,

and, should he not be able to return, he must repeat the words, " May you

be safe ! may I be safe !" In this way, the Agnihotri is safe.

I

THIRD CHAPTER.

(The Story of Sinmhsepa)

13

{King Harikhaiulra loishes for a Son. Stanzas praising the Possession

of a Son).

Harischandra, the son of Vedbas, of the Iksvakn race, was a king

who had no son. Though he had a hundred wives, they did not give

birth to a son. In his house there lived the Risis, Parvata and Narada.

Ouce the king addressed to Narada (the following stanza)

:

" Since all beings, those endowed with reason (men) as well as those

who are without it (beasts) wish for a son, what is the fruit to be obtained

by having a son ? This tell me, Narada?"

Narada thus addressed in one stanza, replied in (the following) ten -

1. The father pays a debt in his son, and gains immortality, when he

beholds the face of a son living who was born to him.

2. The pleasure which a father has in his son, exceeds the enjoyment

of all other beings, be they on the earth, or in the fire, or in the water.

3. Fathers always overcome great difficulties through a son. (In him)

the Self is born out of Self. The son is like a well-provisioned boat, which

carries him over.

4. " What is the use of living unwashed,' wearing the goatskin,' and

beard '? What is the use of performing austerities ? * You should wish for

a son, Brahmans !" Thus people talk of them^ (who forego the married

life on account of religious devotion).

5. Food preserves life, clothes protect from cold, gold (golden

ornaments) gives beauty, marriages produce wealth in cattle ; " the wife is

the friend, the daughter object of compassion, but the son shines as his

light in the highest heaven.

' Here the Qvihastha is meant.

' The Brahmaclmri is alluded.

' The Vanaprustha, or hermifc is to be understood.

* The Parivrdjaka, or religious mendicant is meant.

' Avadavadah, i. e., pronouncing a blame. Say. takes the word in a different sense, " not

deserving blame on account of being free from guilt," This explanation is artificial.

' At certain kinds of marriages, the so-called Ar^a (the Risi marriage), a pair of cows

was given as a dowry. See Asval. Grihy. Sfltr. 1, 6.

316

6. The husband enters the wife (in the shape of seed), and, when theseed is changed to an embryo, he makes her mother, from whom, after

having become regenerated, in her, he is born in the tenth month.

7. His wife is only then a real wife (jdyd, from jan, to be born) whenhe is born in her again. The [462] seed which is placed in her, shedevelopes to a being and sets it forth,

8. The Gods and the Risis endowed her with great beauty. Thegods then told to men, this being is destined to produce you again.

9. He who has no child, has no place (no firm footing). This evenknow the beasts. Thence the son cohabits (among beasts even) with his

mother and sister.

10. This is the broad, well-trodden path on which those who have sons

walk free from sorrows. Beasts and birds know it ; thence they cohabit

(even) with their own mothers.

Thus he told.

14.

(A Son is Born to Harikhaudra. Varuna repeatedly requests the King to

sacrifice his Son to him; hut the Sacrifice is under different pretences

always Put Off by the King.)

NArada tben told him, " Go and beg of Varuna, the king, that lie might

favour you with the birth of a son (promising him at the same time) to

sacrifice to him this son when born." He went to Varuna, the king,

praying, " Let a son be born to me ; I will sacrifice him to thee." Then

a son, Rohita by name, was born to him. Varuna said to him, "A son is

born to thee, sacrifice him to me." Harischandra said, "An animal is fit

for being sacrificed, when it is more than ten days old. Let liim reach

this age, then I will sacrifice him to thee." -After Rohita had passed the

age of ten days, Varuna said to him, "He is now past ten days, sacrifice

him to me." Haris^chandra answered, "An animal is fit for being sacrificed

when its teeth come. Let his teeth come, then I will sacrifice

[463] him to thee." After his teeth had come', Varuna said to Harii^-

(;handra, " His teeth have now come, sacrifice him to me." He answered,

"An animal is fit for being sacrificed when its teeth fall out. Let his

teeth fall out, then I will sacrifice him to thee." His teeth fell out.

He then said, " His teeth are falling out, sacrifice him to me." He said,

"An animal is fit for being sacrificed when its teeth have come again.

Let his teeth come again, then I will sacrifice him to thee." His teeth

' The words, ajnatav^i and apatsatavai, are a Ijiad of infinitive.

I

317

came again. Varuna said, "His teeth have now come again, sacrifice>ra to me." He answered, '' A man of the warrior caste is fit for bein^sacrificed only after having received his. full armour. Let him receivehis full armour, then I will sacrifice him to thee." He then was investedwith the armour. Varuna then said, " He has now received the armour,sacrifice him to^ me." After having thus spoken, he called his son, andtold him, " Weir, my dear, to him who gave thee unto me, I will sacrificethee now." But the son said, ' No, no," took his bow and abscondedto the wilderness, where he was roaming about for a vear.

15.

{Continuation of this story. Rohita, Harikhandrn's Son, Purchases, afterSixYears of fruitless Wanderings in the Forest, a Brahman hoij, Suualisepa

hij name, from his parents, to be saerificed in his stead by Earikhandra to

Varuyia. Stanzas.)

Varuna now seized Harislchandra, and his belly swelled {i. c, he

was attacked by dropsy). When Rohita heard of it, he left the forest,

and went to a village, where Indra in human disguise met him, andsaid to him, '' There is no happiness for him who does not travel, Rohita !

thus we have heard. Living [464] in the society of men, the best man(often) becomes a sinner (by seduction, which is best avoided by wandering

in places void of human dwellings) ; for Indra surely is the friend of the

traveller. Therefore, wander !

"

Rohita thinking, a Briihrnan' told me to wander, wandered for

a second year in the forest. When he was entering a village, after

having left the forest, Indra met him inhuman disguise, and said to

him, " The feet of the wanderer are like the flower, his soul is growing

and reaping the fruit ; and all his sins are destroyed by his fatigues in

wandering. Therefore, wander !

"

Rohita thinking,, a Brahman told me to wander, wandered then

a third year in the forest. When he was entering a village, after having

left the forest, Indra met him in human disguise, and said to him, " The

fortune of him who is sitting, sits ; it rises when he rises ; it sleeps when

he sleeps ; it moves when he moves. Therefore, wander !

Rohita thinking, a Brahman told me Jo wander," wandered then a

fourth year in the forest. When he was entering a village, after having

left the forest, Indra said to him, " The Kali is lying on the ground,

the Dvapara is hovering there ; the Treta is getting up, but the Krita

318

happens to walk (hitber and thither).' Therefore, wander,.wander !

"

Rohita thinldng, a Brahman told me to wander, wandered for a fifth

year in the forest. When he was [465] entering a village, after having

left the forest, Tndra said to him, " The wanderer finds honey and the

sweet Udumbara fruit ; behold the beauty of the sun, who is not wearied

by his wanderings. Therefore, wander, wander !

"

Rohita then wandered for a sixth year in the forest. He met (this time)

the Risi Ajigarta, the son of Suyavasa, who was starving, in the forest. He

had three sons, Sanahpuchha, Sunahsepa, and Sunolangula. He told him,

" Risi ! T give thee a hundred cows ; for I will ransom myself (from being

sacrificed) with one of these (thy sons)." Ajigarta then excepted the oldest,

saying, " Do not take him," and the mother excepted the youngest,

saying, " Do not take him." Thus they agreed upon the middle one,

Sunahsepa. He then gave for him a hundred cows, left the forest, entered

the village, and brought him before his father, saying, " my dear

(father) ! by this boy I will ransom myself (from being sacrificed)." He

then approached Varuna, the king (and said), " I will sacrifice him to

thee !" He said, " Well, let it be done : for a Brahman is worth

more than a Ksattriya !" Varuna then explained to the king the rites

of the Rajasuya sacrifice, at which, on the day appointed for the

inauguration {oMiUechaniya), he replaced the (sacrificial animal) by a man.

16.

{The Sacrifice with tlie inlended Human Victim comes off. Four Great

Risis were officiating as Priests. Sunahsepa prays to the Gods to he Released

'from the Fearful Death. The liik verses which he used mentioned, and the

diff'erent Deities to whom he applied).

At this sacrifice, Visvdmitra was his Hotar, Jamadagni his Adhvaryu,

Vasishtha his Brahma, and Ayasya his Udgatar. After the preliminary cere-

[466] monies had been performed, they could not find a person willing

to bind him to the sacrificial post. Ajigarta, the son of Suyavasa, then

* Say. does uot give any explanation of this important passage, where the names of

the Yugas are mentioned for the first time. These four names are, as is well known from

other sources (see the Sanscrit Dictionary by Boehtlingk and Roth, s. v. kali, dvdpara, &c.,)

names of dice, used at gambling. The meaning of this GStha is, There is every success

to be hoped; for the unluckiest die, the Kali, is lying, two others are slowly moving

and half fallen, but the luckiest, the Krita, is in full motion, fhe position of dice givenhere is indicatory of a fair chance of vviuniug the game.

319

said, " Give me anotlier hundred (cows), and I will bind him," They

gave him another hundred, whereupon he bound him. After he had

been- bound, the Apri verses recited, and the fire carried round him,''

they could not find a slaughterer. Ajigarta then said, " Give me

another hundred, aad I will kill him." They gave him another hundred.

He then whetted his knife and"^ went to kill his son, Sunalisepa then got

aware that they were going to butcher him just as if he were no man

(but a beast.) " Well " said he, " I will seek shelter with the gods." He

applied to Prajapati, who is the first of the gods, with the verse, liasya

ndnam liatamasya (1, 2i, 1). Prajapati answered him, *' Agni is the

nearest of tha gods, go to him." He then applied to Agni, with the

\erse, agner vayam prathamasya aviritdndm (1, 24, 2), Agni answered him,

" Savitar rules over the creatures, go to him." He then applied to

Savitar with the three verses (1, 24, 3-5) beginning with, allii tvd devft

Savitar. Savitar answered him, " Thou art bound for Varuna, the King,

go to him." He applied to Varuua with the following thirtj^-one verses

(124, 6-25, 21). Varuna then answered him, "Agni is the mouth of the

gods, and the most compassionate of them. Praise him now ! then we

shall release you." He then praised Agni with twenty-two verses (1, 26,

1 = 27, 12). Agni then answered, " Prasise the Vinlve Devas, then we

shall release you." He then praised the Vis^ve Devas with the verse (1,27,13),

vamo mahaclbhyo namo arbhahebhyo. The Visve Devas answered, " Indra

is the strongest, the most powerful, the most enduring, the most true of the

[467] gods, who knows best how to bring to an end anything. Praise

him, then we shall release you." He then praised Indra with the hymn(1, 29), yach chid dlii satya somapd, and with fifteen verses of the follow-

ing one (1, 30, 1-15). Indra, who had become pleased with his praise,

presented him with a golden carriage. This present he accepted with

the ver^e, isasvad indra {I, 30, 16). Indra then told him, "Praise the

Asvins, then we shall release you." He then praised the Asvins, with the

three verses which follow the abovementioned (1, 30, 17-19 . The As^vins

then answered, "Praise Usas (Dawn), then we shall release you." Hethen praised UsAs with the three verses which follow the Asvin verses

(1, 30, 20-22). As he repeated one verse after the other, the fetters (of

Varuna) were falling off, and the belly of Haris'chandra became smaller.

And, after he had done repeating the last verse, (all) the fetters were

taken off, and Harischandra restored to health again.

See Ait. Br. 2, 3-5.

17

[Simalisepa is Released. Be Invents the Anjali. Sava Preparation of the

Soma. Visvdmitra Adopts him as his Son. Stanzas.)

The priests now said to Sunaliaepa, '* Thou art now only ours^ (thou

art now a priest like us) ; take part in the performance of the particular

ceremonies of this day (the ahisechantya )." He then saw (invented) the

method of direct preparation of the Soma juice (anjah sava without in-

termediate fermentation) after it is squeezed, and carried it out under

the recital of the four verses, yach chid dhi tuam grille grihe (1,285-8).

Then, by the verse, uchchhistam chamvor (1, 28, 9), he brought it into

the Dronakajasa.'

" Then [468], after having been touched by Haris-

chandra, he sacrificed the Soma, under the recital of the four first verses

(of the hymn, yatra grdvA prithiibudhna (1, 28, 1-4), which were accom-

panied by the formula Swcihd. Then he brought the implements required

for making the concluding ceremonies {avahhritha) of this sacrifice to the

spot, and performed them under the recital of the two verses, tvam no

agne Varuriasya (4, 1, 4-5). Then, after this ceremony was over, Sun-

ahilepa summoned Harit^chandra to the Ahavaniya fire,*^ and recited the

verse, Sunah chichchhepam niditam {5, 2, 7).

Sunahi^epa then approached the side of Visvamitra (and sat by him).

Ajigarta, the son of Suyavasa, then said, *' Risi ! return me my son.''

He answered, " No, for the gods have presented {devd ardsata) him to

me." Since that time, be was Devardta, Vii^vamitra's son. From him

come the Kapileyas and Babhravas. Ajigarta further said, " Come, then,

we (thy mother and I myself) will call thee," and added, '* Thou art

known as the seer from Ajigarta's family, as a descendant of the Angi-

rasah. Therefore, Risi, do not leave your ancestral home ;return to

me." i^unahs'epa answered, "What is not found even in the hands of

a ^udra, one has seen in thy hand, the knife (to kill thy son);

three

hundred cows thou hast preferred to me, Afigiras !" Ajigarta then

answered, " my dear son ! I repent of the bad deed I have committed;

I blot out this stain ! one hundred of the cows shall be thine I"

^unahsepa answered, " Who once might commit such a sin,

may commit the same another time; thou art still not free from

the brutality of a ^udra, for thou hast committed a crime for

" The large vessel for keeping the Soma in readiness for sacrificial purposes, after

it has been squeezed.

" They returned from the place of the Uttara Yedi to the Vedi, where the Istis are

performed.

^

321

which no recoiicilia- [469] rinn existfl." "Yes, irreroncileable (is this

act), " interrupted Vifivamitrn.

Vi^varaitra tlien said, "Fearful was Snyavasa's son (to look at) whenhe was standing ready to murder, holding the knife in his hand ; do not

)3ecome his son again; but enter my family as my son." ^unaWepa

then said, " prince, let us know, tell (us) how I, as an A/igirasah, can

enter thy family as thy (adopted) son?" Visvamitra answered, "Thoushalt be the first born of my sons, and thy children the best. Thou shalt

now enter on the possession of my divine heritage. I solemnly instal

thee to it." .S'unahsepa then said, " When thy sons should agree to thy

wish that 1 should enter thy family, thou best of the Bharatas ! then

tell them for the sake of my own happiness to receiveme friendly."

Vif^vamitra then addressed his sons as follows :" Hear ye now, Madhu-

chhandali, EMha, Ecuu, Astaka, and all ye brothers, do not think ^»

yourselves (entitled) to the right of primogeniture, which is (^unah-

sJepa's)."

18

{On Visvamitra's Descendants. How the Reciters of the Su/naJisejm story

are to he Rewarded by the King. Stawias. On the Pratigara for the

, Tlicho.s and Stanzas at this Occasion.)

This Risi Visvamitra had a hundred sons, fifty of them were older

than Madhuchhandtls, and fifty were younger than he. The older ones

were not pleased with (the installation of SunaWepa to the primogeni-

ture). VisvAmitra then pronounced against [470] them the curse, " You

shall have the lowest castes for your descendants." Therefore are many

of the most degraded classes of men, the rabble for the most part, such

as the Andhras, Pwidras, Saharas, Paltndas, and Miitibas, descendants of

Visvamitra. But Madhuchhandas, with the fifty younger sons, said,

" What our father approves of, by that we abide ; we all accord to thee

(^unahsepa) the first rank, and we will come after thee !" Vijivtlmitra,

(leligated 'at this answer) then praised these sons with the following

verses :

" Ye my sons will have abundance of cattle and children, for you

have made me rich in children by consenting to my wish."

" I have parsed the word sthana as stha na. If sthana is taken as a 2nd person plural,

as Max Mtiller (following Sayana) does in his translation of the story of feunahsepa

(History of Ancient Sanscrit Literature, page 4l8j, the passage is to be translated as

follows: " and all you brothers tha^ you are, think him to be entitled to the primogeniture,"

15

322

" Yo S0119 of Gathi, blessed with children, j^on all will be successful

when headed by Devanita ; he will (always) lead you on the path of

truth."

" This Devarata, is your master (man) ; follow him, ye Kuj^ikas !

He will exercise the paternal rights over you as his heritacje from me,

and take possession of the sacred knowledge that we have."

"All the true sous of VisvAmitra, tlio grandsons of Gathi, wlio fortli-

with stood witli Devarata, were blessed with woaltli for their own welfare

and renown."

"Devarata is called the Risi who entered on two heritages, the

royal dignity of Jahnu's house, and the divine knowledge of Gathi's

stem."^'

This is the story of Sunahi/epa contained in the stanzas which are be-

yond the number of the hundred Rik verses '* (recited along with them).

The Hotar [471] when sitting on a gold embroidered carpet, recites them to

the king, after he has been sprinkled with the sacred water. The Adhvaryu

who reapeats the responses sits likewise on a gold embroidered carpet.

For gold is glory. This procures glory for the king (for whom these GTithas

are repeated). Ojti is the Adhvaryu's response to a Rich (repeated by the

Hotar), and evam tathd (thus in this way it is) that to a Gatha (recited bythe Hotar). For Om is divine (therefore applied to ?'jWza.<?, which are a

divine revelation), and tathd human. By means of the divine (om) and

human {tatlui) re'^ponses, the Adhvaryu makes the king free from ein and

fault. Therefore any king who might be a conqueror (and consequently

by shedding blood a sinner), although he might not bring a sacrifice,

should have told the story of ^unaWepa. (If he do so) then not the

slightest trace of sin (and its consequences) will remain in him. He must

give a thousand cows to the teller of this story, and a hundred to liim wlio

makes the responses (required) ; and to eacli of them the (gold embroidered)

carpet on which he was sitting ; to the Hotar, besides, a silver decked

carriage drawn by mules. Those who wish for children, should also have

told this story; then they certainly wdll be blessed with children.

'3 JahnO is the ancestor of Ajigarta, and Gathi the father of Visvamitra.

'^ Say. says that ninety-seven out of them had been seen by s'linahspea and three

by another Risi, TIio terra fararik-sata gnthum nhlujnnam means, the "story whicli

contains besides one hiui ^^red ^lik verses Guthas (stanzas) also." The pnmber of the

latter is thirty-one,

I

323

FOURTH CHAPTER.

{The Preliminary Ritea of the lUjasil ya Sacrifie.)

19.

(The Relationship between the Brahma and K§attra.)

After Prajapati had created tlic sacrifice, the Brahma (divine knowledge)

and the Kmttra (sovereignty) were produced. After both two kinds of

[472] creatures sprang up, such ones as eat the sacrificial food, and SQch

ones as do not eat it. All eaters of the sacrificial food followed the Brahma,

the non- eaters followed the Ksattra. Therefore, the Brahmans only are

eaters of the sacrificial food ; whilst the Ksattriyas, Vaisyas, and Sudras

do not eat it.

The sacrifice went away from both of them. The Brahma and Ksat-

tra followed it. The Brahma followed with all its implements, and the

Ksattra followed (also) with its implements. The implements of the

Brahma are those required for performing a sacrifice. The implements of

the Ksattra are a horse, carriage, an armour, and a bow with arrow.

The Ksattra not reaching the sacrifice, returned ; for, frightened by the

weapons of the Ksattra, the sacrifice ran aside. The Brahma then follo-

wed the sacrifice, and reached it. Hemming thus the sacrifice in its

further course, the Brahma stood still ; the sacrifice reached and hemmedin its course, stood still also, and recognising in the hand of the Brah-

ma its own implements, returned to the Brahma. The sacrifice having

thus remained only in the Brahma, it is therefore only placed among the

Brahmans {i.e., they alone are allowed to perform it.)

The Ksattra then ran after this Bralima, and said to it, "Allow meto lake possession of this sacrifice (which is placed in thee)." The Brahmasaid, " Well, let it be so ; lay down thy own weapons, assume by means

of the implements of the Brahma (the sacrificial implement) which cons-

titute the Brahma, the form of the Brahma, and return to it I

"'J'he

Ksattra obeyed, laid down its own weapons, assumed, by means of

the implements of the Brahma which constitute the Brahma, its form,

and returned to it. Therefore even a Ksat [473] triya, when he lays

down his weapons and assumes the from of tiie Brahma by means of the

sacrificial implements, returns to the sacrifice (he is allowed a share

in it.)

324

20

{On tlie Place of Wurdhipiiiy the Gods asked furbijthe liing at the

Edjasilya.)

Then the king is to be requested to worship the gods. They ask,

If a Brahman, Ksattrij^a, or Vaisya, who is to be initiated into the sacrifi-

cial rites, requests the king to grant a place for the worship of the gods,

whom must the king himself request to do so ? He must request the divine

Ksattra. Thus they say. This divine Ksattra is Aditya [the sun] ; for

he is the ruler of all these beings. On the day on which the king is to

be consecrated, in the forenoon, he must post himself towards the rising-

sun, and say, " This is among the lights the best light ! [Rigveda 10, 1,

70, 3.] god Savi tar, grant me a place for the worship of gods."' By

these words he asks for a place of worship. When Aditya, requested in

this way, goes northwards, saying, "Yes, it may be so, I grant it," then

nobody will do any harm to such a king, who is permitted [by iSavitar

to do so].

The fortune of a king who is consecrated in such a way by liaving secur-

ed the place of divine worship previously by the recital of the verse (men-

tioned above) and by addressing that request (to Savitar), will increase from

day to day ; and sovereign power over his subjects will remain with him.

21.

[474] {2'lie IstdpuHa Ayavijydni Offerings.)

Then the burnt offering, called the I^tapurla aiMrijijdni' is to be

perft)rmed by the king who brings the sacrifice. The king should perform

this ceremony before he receives the sacrificial inauguration [diki^d). (Whenperforming it) ho throws four spounfulls of njcltcd butter in the Ahavaniya

lire, saying, "to the preservation of the IstapHrta ! May India the mighty

^The verse is evidently a Yaj us, (and so it Is termed by Sflyaua) but I do not iiud

it in the Yajurveda.

2 Lit., tlie recompeusatiun (aijurijijuni) o£ wliat bus been sacriliccd (tsju) and fliicd

{iftdpiirta). l§ta means only "what is sacrificed, " and op.'irta " flllcd up to." For, all

Bacrifices go up to heaven, and are stored up there to be taken possession of by the sa-

crificer on his arrival in heaven (f^ee Rigveda. 10,14, 1 samgaclihasva—i§\dptirtena, join

thy sacrifices which were stored up). The opinions of the ancient Acharyas or Brahmanical

Doctors, about the proper meaning of this word, were ulready divided, as Sayaua says.

Some understood by it the duties of the castes and religious Brahmanical orders, as far as

the digging of wells and making of ponds are concerned (which was a kind of religious

obligation). Others meant by i^ta what refers to Smftrta (domestic) offering, and p//rtu

they interpreted as referring to the solemij saerificea {sfduta.)

325

give us again (reeompeiisate us for what we have sacriticed). May the

Brahma give us again full compensation for what has been sacrificed."

Then, after having recited the Sami§ta Yajus mantras' which are

required when binding the sacrificial animal to the pillar, he repeats the

words, "May Agni JatavedTis, recompensate us ! May the Ksattra give

us full compensation for what we have sacrificed, Svaha." These two

Ahutis are the IstAp^rta aparijyAni for a princely person when bringing

a sacrifice. Therefore both are to be offered.

22.

{lite AjiLapunarva}jiya ^ Offerings.)

[475] Suj^ta, the son of Ardlha, said that it is optional for the king

to perform (besides the ceremony mentioned in 21) the two invocation

offerings, called Ajitapiinarvauija. lie may bring them if he like to do so.

He who, follo'.ving the advice of Siijata, brings these two invocation offer-

ings, shall say, " I turn towards the Brahma, may it protect me from the

Ksattra, SvAha to the Brahma !" "This, this is certainly the case;"

thus say the sacrificial priests (when this mantra is spoken by the king).

The meaning of this formula is, He who turns towards the sacrifice, turns

towards the Brahma ; for the sacrifice is the Brahma ; he, who undergoes

the inauguration ceremony, is born again from the sacrifice. He who has

turned towards the Brahma, the Ksattra does not forsake. He says,

" May the Brahma protect mc from the Ksattra," that is, the Brahma

should protect him from the Ksattra (which is persecuting him). By

the words, Sicdhd to the Bralima ! he pleases the Brahma; and, if pleased,

it protects him from the Ksatlra. Then, after the recital of the Sami^ia

Yajus mantras, requiied for binding the sacrificial animal Lo the pillar,

lie repeats, "1 tuiii towards the Ksattra, may it protect mc from the

Brahma, Svaha to the Ksattra." "This, this is certainly the case; " thus

ihey say. He who turns towards the royal power (to assume it again)

turns towards the Ksattra. For the Kfeattra is the royal power. Whenhe has reached the Ksattra, the Brahma does not leave him. If he

» The Adhvai-yii takes Darbha grass aud molted butter (in a spoon) in bis hands, and

Bucriticcs for tliom. This is called Sumi^^a. The Yajus or sacrificial formula required

ul tho lime is dcuci (jdluvido. Hudlui maul bo repeated twice. {Oral information.)

* In soujo MSS, and in Sivyana'a commcnLary, this name in written : ujitapunanannju.

It means " tho recovering of what is not to be lost." This refers to iUo Ksattra whicli

the K -altriya first lost by his turning towards the Brahma, but regained I)y Lis subse-

quently embracing the Ksattra aj^ain, which lie ciinnot throw off if he otherwise wish

to retain his sovereignty.

H2G

[476] repeats the words, " May the Ksattra protect ine irom the Brah-

ma," that is, the Ksattra shoiikl protect hun [rom the Brahma, " Svdhd

to the Ksattra .' " he pleases this Ksattra. Pleased in this way, the

Ksattra protects him from the Brahma. Both these offerings {ajita-

piinarvanyam) are also calculated to preserve the sacrificing king

from the loss of the Istapurta. Thence these two are (also) to be

sacrificed.

23.

{The Kinrj is, Before Sacrificing, Made a Brahman, but lie mudLose his Royal Qualifications.)

As regards the deitj'-, the royal prince (Ksattriya) belongs to Indra

;

regarding the metre he belongs to the Tristubh ; regarding" the Stoma,

he belongs to that one which is fifteen-fold. As to his sovereignty, he is

tSoma (king of the gods) ; as to his relationship , he belongs to the royal

order. And, if inaugurated into the sacrificial rites, he enters even the

Brahmanship at the time when he covers himself with the black goatskin,

and enters on the observances enjoined to an inaugurated one, and Brah-

mans surround him.

When he is initiated in such a manner, then Indra takes away fromhim sharpness of senses, Tristubh strength, the fifteen-fold Stoma the life,

Soma takes away the royal power, the Pitaras (manes) glory and fame.

(For they say) "he has estranged himself from us ; for he is the Brahma;

he has turned to the Brahma," The royal prince then, after havino-

brought an invocation offering before the inauguration, sliall stand nearthe Ahavaniya fire, and say, " i do not leave Indra as my deity, nor theTHslubh as (my) metre, nor the fifteen-fold Stoma, nor the king -Soma,nor tlie kinship of the Pitaras. May therefore Indra not take from methe skill, nor the Tristubh the strength, nur the lifteen-iuld Stoma thelife, nor Soma the royal powe]-, nor the Pitaras glory and[4-77] renown. I approach here Agni as (my) deity with sharpjiess ofsenses, strength, life (vigour), renown and kinship. I go to the Gayatrimetre, to the three-fold Stoma, to Soma the king, to the Brahma, I be-come a Brahmaua." When he, standing before the Ahavaniya fire,' bringsthis invocation offering, then, although he be Ksattriya (by birth, noBrahman), Indra does not take from him sharpness of senses, norTristubh strength, t^c.

?.27

24,

(How the King hccomcs a Kmllriya arjain after the Sacrifice is over.)

The royiil prince belongs, ns regards the deity, to Agni ; his metro

is the Griyatri, his Stoma the Triviit (nine-fold), his kinsman the Brah-

mana. Rut when performing the conchtding ceremony of the sacrifice,

the royal prince (who was during (he sacrifice a Brtlhmana) assumes (by

means of another oHering) his royal dignity (which was lost) again. Then

Agni takes away from him the (Brahmanical) lustre, nuyatri the strength,

the Triviit Stoma the life, the Bruhmauas the Brahma, and glory and

renown ; for they say, this man has forsaken us by assuming the JCsat-

tra again, to which he has returned,

Then, after having performed the Sami.sia offerings ^ which are re-

quired for the ceremony of binding the sacrificial animal to the pillar

he presents himself to the Ahavaniya fire (again), saying, "I do not leave,

Agni as (my) deity, nor the Gayatri as my metre, nor the Trivrit Stoma,

nor the kindred of the Brahma. May Agni not take from me the lustre,

nor the Gayatri the strength, nor the Triviit Stoma the life, nor the

Brahmanas glory and renown. With lustre, strength, life, the Brahma,

glory, and renown, I turn to Tndra as my deity, to the Tristubh

[478] metre, to the fifteen-fold Stoma, to Soma the king, I enter the

Ksattra, 1 become a Ksattriya ! ye Pitaras of divine lustre ! je Pitaras

of divine lustre ! I sacrifice in my own natural character (as a Ksattriya,

not as a Brrdimana) ; what has been sacrificed by me, is my own, what has

been completed as to wells, tanks, I'^-c, is my own, what austerities have

been undergone are my own, what burnt offerings have been brought are

my own. That this is mine, this Agni will see, this Vayu will hear, that

Aditya will reveal it. I am only what I am (/. e., a Ksattriya, no Brah-

mana\" When he speaks thus and gives an invocation offering to the

Ahavaniya fire, Agni does not take away from him the lustre, nor the

Gulj-atri strength, nor the Triviit Stoma the life, nor the Brahmanas the

Brahma, glory and renown, though he concludes the sacred rites as a

Ksattriya.

25.

{The Pravaras of a K^attriya's House-priest are Invoked

at the Time of his Sacrifice.)

Thence (if the sacrificer be a Ksattriya) they (the Brahma speakers)

ask as to how the inauguration (dihsd), which is, in the case of a Brah-

' See page 471.

328

man being initiatefl, annonnoed by the forinula, ' the BrAhmana is initiat-

ed,"^ should ))e promulgated in the cage of the sacrificer being a Ksat-

triva ? The answer is, The formula, " the Brahmana is initiated," is to be

kept when a Ksattriya is being initiated ; the ancestral fire of the Ksat-

triya's house-priest is to be mentioned. 7 This, this is certainly so.

[479] Having laid aside his own implements (weapons), and taking

up those of the Brahma, and having thus become Brahma, by means of

the Brahma form, he returned to the sacrifice. Therefore they should

proclaim him as a Diksita, with the name of his house-priest's ancestral

fires, and invoke them also in the Pravara^ prayer.

' This is, according to S;1y , thrice low and thrice aloud to be repeated. By repeating

the formula low, (lie inauguration is made Icnnwn to the <?ods alone, l)ut by repeating it

aloud, it is announced to gods and men alike.

'For the Ksattriya cannot claim descent from the Ri.sis, as the Brahman.s alone

can do.

* By pravam, which literally means '' choice, particular address," (see C, 14), we have

to understand the invocation of the sacrificial fires lighted by the principal Risi

ancestors of the sacrificer. This invocation may coDprise only one, or two, or three, or

five ancestral fires, the name of which is cirjcya ; the pravara becomes accordingly

ekdr^eya, dvynr^ena, tnjarseija, and loanchdnetja, i.e., having one or two, &c. Ri.sis.

This invocation takes place at the very commencement of the sacrifice, after the

fire has been kindled under the recital of the Samidheni verses, and at the time

of the Subrahmanyii proclamation (see G, 3), after the sacrificer has become, in conse-

quence of the initiatory rites, such as Diksa, Pravargya, &c., a DIkMta. Asval. gives

in hisNruuta .Sutras (1, .^), the following rules regarding this rito : jjgjpfjj^^qi^jjjyjj^^^^

I.e., the Hotar particularly mentions the fires of the Risi ancestors of the sacrificer, as

many as he may have (one, or t^-o, or three, or iive). He mentions one after the other, but

the first (in tlie general enumeration) is to bo made the last (at the time of sacrificing).

Tf the saerificers happen to be Ksattriyas or Vaisyas, he mentions the fires of the

Risi ancestors of their Purohitas (house-priests), or the princely Risis {rdjar^is, whomight have been their ancestors). If there should be any doubt, the word MifTiiawt, i.r.,

descended from or made by Manu, may be used in the case of all kings.

This explanation of the terms pravara and dr-^pija have been already .given by

Max Mitller (History of Ancient Sanscrit Literature, page .'186) according to the authority

of As'val5yana and Baudhchjnua. It has been doubted, of late, by Dr. Hall (in his

paper on three Sanscrit Inscriptions in the Journal of the Asiatic Society of Bengal

of 1862, page 115), but without any sufficient reason. He says " pmw<rns" appear to be

names of the families of certain persons from whom the founders of Gotras were descended,

and of the families of the founders themselves. " But if this were the case, it would

be surprising, that the founders of certain Gotras should claim to descend not only from

one but from several Risi ancestors. All the Gotras have eight great ancestors only,

vis., Visvamitra, Jamadagni, Bharadvaja, Gautama, Atri, Yasistha, Kasyapa, and Agasfcya.

Tlieso occupy with tlie Bi-ahmans about the same position as the twelve sons of .Taco1)witli

329

26

[480]

—

{The TQattriya is Not Allowed to Eat Sacrificial Food.

The Brahma Priest Eats his Portion for Him.)

As regards the portion of sacrificial food which is to be eaten by the

sacrificer, they ask, whether the Ksattriya should eat, or whether he

should not eat it ? They say, if he eat, then he commits a great sin,

as having eaten sacrificial food, although he is an ahiitld (one not per-

mitted to eat). If he do not eat, then he cuts himself off from the

sacrifice (with which he was connected). For the portions to be eaten

by the sacrificer, is the sacrifice. This is to be made over to the Brahma

priest. For the Brahma priest of the Ksattriya is in the place of

(his) Purohita. The Puroliita is the one-half of the Ksattriya; only

[481] through the intervention of another (the Brahma priest) the portion

appears to be eaten by him, though he does not eat it with his own mouth.

For the sacrifice is there where the Brahma (priest) is. The entire sacri-

fice is placed in the Brahma, and the sacrificer is in the sacrifice. They

throw the sacrifice (in the shape of the portion which is to be eaten

by the sacrificer) into the sacrifice (which has the form of the

Brahma), just as they throw water into water, fire into fire, without

making it overflow, nor causing any injury to the sacrificer. There-

fore, is this portion to be eaten by the sacrificer (if he be a Ksattriya) to

be given up to the Brahma.« ^—^—_^_—_^__^_^^_^____________^_^_

the Jews. Only he \Yho3e descent from one of these great Risis was beyond doabt,

could become the founder of a Gotra. la this genealogy there is no proper place for

the jiravaras according to Dr. Hall's opinion; for a family calls itself generally only

by the name of its founder. Prom a genealogical point of view, therefore, only the names

of the patriarch (one of the great Risis) and those of the founders of the Gotras v/ere

important. The institution of the Pravaras is purely religious, and sacrificial. The

pravaras or ffrscyas, which are used as synonymous terms, are those sacrificial fires which

several Gotras had in common ; it was left to their own choice, to which they wished

to repair. This had a practical meaning, as long as fire-worship was the prevailing

religion of the Aryas, which was the case before the commencement of the properly

so-called Yedic period. In the course of time it became a mere form, the original mean-

ing of which was very early lost. That the dr^eijas refer to the sacrificial fire, may

be clearly seen from the context, in which they occur. Their names are mentioned

in the vocative, as soon as the fire is kindled. After they have been invoked, the Hotar

begins at once the invocation of Agni, the fire, by various names, such as dcveddho, manvid-

dho, &c., kindled by gods, kindled by Manu, &c. (Asv. Sr. S. 1, 3). That this rite of invoking

the ar.seyas must be very ancient, proves the occurrence of a similar, or even the same,

rite with the Parsis, They invoke up to this day, in their confession of faith, those

ancestors and beings who were of the same varena, i.e., choice, religion, as they are.

The term for " I will profess (a religion) " is fravardne, which is exactly of the same

origin as pravara (See Ya^'na 12 in my Essays, page 164).

16

Some sacrificial priests, however, sacrifice this portion to the fire,

saying, " I place thee in Prajapati's world, which is called vihhdn (shining

everywere), to be joined to the sacrificer, Svahti !" But thus the sacrificial

priest ought not to proceed. For the portion to be eaten by the sacrificer

is the sacrificer himself. What priest, therefore, asserts this, burns the

sacrificer in the fire. iU anyone should observe a priest doing so)

he ought to tell him, " Tbou hast singed the sacrificer in the fire. Agni

will burn his breaths, and lie will consequently die." Thus it always

happens. Therefore he should not think of doing so.

FIFTH CHAPTER.

On the Sacrificial Driiik ichich the King has to Taste instead of Soma,

According to the Instruction given hy Rama Mdrgaveya to the King

Visvantara.)

27.

{Story of the Syaparnas. Rama Defends their Rights.)

Visvantara, the son of Susadman, deprived the Syaparnas of their

right of serving as his sacrificial [482] priests, and interdicted any one of

this family to take part in his sacrifice. Having learnt (that) they went to

the place of his sacrifice and seated themselves within the precincts of

the Vedi.* On observing them, Vis'vantara said (to his attendants),

" There sit those Syaparnas, the scoundrels, who endeavour to sully

another's fame. Turn them out ; let them not sit in the Vedi." The

attendants obeyed and turned the Syaparnas out. They then cried aloud,

" When Janamejaya, the son of Fari<i]ut, was performing a sacrifice

without the Kasyapas (who were his hereditary priests), then the

Asitamrigas from among the Kasyapas turned the Bhutaviras (who were

officiating instead of the Katiyapas) out, not allowing them to administer

the Soma rites. They succeeded because they had brave men with them.

" Well, what hero is now among us, " who might by force take away this

Soma beverage (that we might administer it ourselves) ? " "This your

man am I," said Rama Mdrgaveya. ' This Rama belonged to the Syapar-

nas, and had completed the sacred study. When the Syaparnas rose

' This place is to be occupied by the priests and the sacrificer only.

' la the text is asmika, instead of asmdkam.' Son 6t a woman Mrigavii or Mriganiyu (both forms are used). Say. He is quite

different from Ruma, the hero of the Ramyana.

331

to leave, then lie said to the king, " Will (thy servants^ king, tarn out

of tlie Vedi even a man (like me) who knows the sacred science ?" (The

king answered), "0 thou member of the vile Brahman brood,* whoever

thou art, how hast thou any knowledge (of such matters) ?"

28.

[483] (Why Indra luas Excluded from liis SJtare in the Soma. The

Ksattriya Race Became also Excluded.)

(Rama said) "I know it from the fact, that Indra had been excluded

by the gods (from having any share in the sacrifices). For he had

scorned" Vi^varupa, the son of Tvastar, cast down Vritra (and killed

him), thrown pious men (yatis) before the jackals (or wolves) and

killed the Arurmaghas, ' and rebuked [484] (his teacher) Brihaspati.

* Say, explains brnhmahandhu bj brdhniana adhamu, i.e., lowcat Bvahmaiii. No doubt,

there is something contemptible in this expression.

' In the original, abhijamai'nsta. This cannot mean (according to etymology), " he

killed" as Say. supposes, misguided by the story told in the Taittir. Saiiih. 2, 4, where

Indra is said to have cut the three heads of Yis'varQpa, which were somapdnam (drinking

of Soma), surapdnam (drinking of spirituous liquor), and aunddanam (eating of food). The

reason alleged for Indra's killing him is that he, as a relation of the Asuras. informed

them about the secret portions of the sacrificial food, Soma, &c., whilst he told the

Devas, whose associate he was, only the real and visible ones. Indra holding that he

who knows the secret portions of Soma, &c., will come to know the real ones also, became

afraid lest the Asuras might, strengthened by Soma, overthrow his rule, and killed the

perpetralor of such a treason by cutting off his three heads, each of which wasrtransform-

ed into a particular kind of bird. Vi.svarflpa being a Brahman, Indra thus became guilty

of the horrible crime of Brahman-murder (brahmahatiju). All beings called him " murderer

of a Brahman," so that he could not find rest anywhere. He rerxuested the Earth to take

off the third part of his guilt, who under certain condi ions complied with his request.

To be relieved from the two remaining thirds of his burden, he applied to the trees,

and the women, who readily took under certain conditions a part of his guilt upon them-selves, Tvastar, the father of Vairupa, excluded Indra from any share in the Somasacrifice; but lie took his share with force. The remaining portion of Indra's share wasthrown into the sacrificial fire by Tvastar, with the words, " Grow (vardhasva) into anenemy of Indra." This became the terrible foe of Indra, known in the legends by the

name of Vritva. Indra succeeded afterwards in killing him. See the same legend in the

Kausitaki Upanisad. 3, 1.

° In the Kaus. Up. 3, 1, we find the form Arnnmiiklui. feay. thinks them to be Asurasin the disguise of Brahmaus. With this explanation agrees Fankaraeharya on the

whole in his Commentary on the Kaus. Up. (page 75, ed. Cowell). He divides the wordinto riirmukha, and the negative a. The first is to mean " the study of the Vedas," andthe second ''mouth. " Therefore the whole means, according to him, in " whose mouth is

not the study of the Vedas," This explanation is quite artificial and unsatisfactory.

The Arurmaghas (this is propably the right form) were, no doubt, a kind of degradedAryas, very likely a tribe of the ancient Iranianr,, in whoso language (the Zend) the

words aurvo and mugha are frequently to be met with.

332

On account of these faults, India was forthwith excluded from partici-

pation in the Soma beverage. And after Indra had been excluded in

this way from the Soma, all the Ksattriyas (at whose head he is) werelikewise excluded from it. But he was allowed a share in it afterwards

having stolen the Soma from Tvastar. But the Ksattriya race remains

excluded from the Soma beverage to this day. There is one here whoknows the way in which the Ksattriya, who is properly excluded from

the Soma beverage, may relish in this juice. Why do thy men expel

such a man from the Vedi ? " The king asked then, "Dost thou,

Brahmana, know this way ? " Rama answered, " Yes, I know it." The

king then replied, "Let me know it, Brahmana." Rama answered," I will let thee know here, king."

29.

(Whieh Portions of SaQvificial Drinh the King has to Avoid.)

The priests may take any one oi the three portions (which are to

be left), either Soma, or curds, or water. When they take the Soma,

which is the portion allotted to Brahmanas, then thou wilt favour the

Brahmanas by it.' Thy progeny will be distinguished by the charac-

teristics of the Brahmana ; for they will be ready to take gifts, thirsty

after drinking (Soma>, and hungry of eating food, and ready to roan?

about everywhere according to their pleasure. [485] When there is

any fault on the Ksattriya (who, when sacrificing, eats the Brahmana

portion), then his progeny has the characteristics of a Brahmana ; but

in the second or third generation he is then capable of entering com-

pletely the Brahmanaship, and he will have the desire of living with the

Brahmanic fraternity.

When they take the curds, which is the share of the Vaisyas, then

thou wilt favour the Vaisyas by it (and consequently be brought near

them). Thy offspring will be born with the characteristics of the Vaiss-

yas, paying taxes to another king, to be enjoyed by another ; they will

be oppressed according to the pleasure of the king. When there is any

fault on the Ksattriya (who, when sacrificing, eats the Vais^ya portion),

then his progeny is born with the characteristics of a Vaii^ya ; and in the

second or third degree, they are capable of entering the caste of the

Vaisyas, and are desirous of living in the condition of a Vais^ya {i.e.,

they will have the nature of a Vais^ya).

' That is to say, thou wilt, when regenerated in thy son and grandson, be accepted bythe Brahmanas as a memlior of their caste.

333

When thou takest the water, which is the are of the Sudras, then

thou wilt plea=!e the Sudras by it. Thy progeny will have the character-

istics of the Sudras, they are to serve another the three higher custes,

to be expelled and beaten according to the pleasure (of their masters.)

When there is any fault on the Ksattriya (who, when sacrificing, eats

the Sudra portion), then his offspring will be born with the character-

istics of the Sudras ; and in the second or third degree, he is capable

of entering the condition of the Sudras, and will be desirous of passing

his life in that condition.

30.

[Whicli Fortion the King should Gltoose at the Saci'lfice. The Origin and

Meaning of Nyagrodha.)

These are the three portions (hhaksas,) King, of which the

Ksattriya, when performing a sacrifice, [486] must choose none. But

the following is his own portion, which he is to enjoy. He must squeeze

the airy descending roots of the 'Nyagrodha tree, together with the fruits

of the Udumbara, Asvattha, and Flaltsa tree^, and drink the juice of

them. This is his own portion.

(For the origin of the Nyagrodha tree is as follows) : When the gods,

after the (successful) performance of their sacrifice, went up to heaven,

they tilted over {ny-uhjan) the Soma cups, whence the Nyagrodha trees

grew up. And by the name of Fyuhja, i.e., tilted over, they are now

called in Kuruksetra, where they grew first ; from them all the others

originated. They grew descending the roots (nyaucho rohanti). There-

fore what grows downwards, is a downward growth (nyagroha); and

for this name, signifying "downward growth," they called the tree ^^Nya-

qrodhay * It is called by the name "Nyagrodha, whose meaning is

hidden (to men), and not by the more intelligible name Nyagroha, for

the gods like to conceal the very names of objects from men, and call them

by names unintelligible to them.

31.

{On the Meaning of the King's Drhiking the Juice of the Nyagrodha Tree

instead of Soma.)

That portion of the juice in these Soma cups which went downwards

became the descending roots, and of the other which went up, the fruits

were produced. That K§attriya, therefore, who enjoys the j uice of

^ The word is traced to the root rnh, to grow, the older form of which is? rudh ;compare

avoradha, " the descending roots."

OOi

the descending roots of the Nyagrodha tree, and that of its fruits, is not

debarred from his own share [bhalisa). Further, he thus obtains

the Soma beverage by means of a substitute, though he does not enjoy

[487] the real Soma, but only in the form of a substitute ; for the

Nyagrodha is just this substitute of the Soma. The Ksattriya (when

drinking the juice of the Nyagrodha) enters the form of the Brahma by the

medium of another (not direct), viz., through the relationship of his

purohita (with the Brahmans), his owji Diksa (at which the king himself

was made a Brahmana for a little while), and the Pravara of his Purohita.

The Ksattra (ruling power) occupies (among men the same place as) the

Nyagrodha among the trees ; for the Ksattra are the royal princes, whose

power alone is spread here (on this earth), as being alone invested with

sovereign power. The Nyagrodha is,^ as it were, firmly established in

the earth (and thus a sign of the duration of the royal power) ; and by

means of its descending roots expanded (in all directions, and therefore

a sign of the great extent of the power of the Ksattriyas over the whole

earth\ When the K§attriya who performs a sacrifice enjoys (the juice

squeezed out of the) descendin<^ roots of the Nyagrodha tree, and its

fruits, then he places in himself royal power (exercised by the Nyagrodha)

over the trees, and into the Ksattra his own Self. He then is in the

Ksattra, and the royal power represented by the Nyagrodha over the

trees, is then placed in him. Just as the Nyagrodha tree has, by

means of its descending roots, a firm footing on the earth (for it is

multiplied in this way), the royal power of a Ksattriya who enjoys,

when sacrificing, this portion (as food) has a firm footing, and his rule

cannot be overthrown.

32

[488] [The Symlolical Meanirig of the Fruits of tlie Udumham, Ahattha,

and Plaksa Trees. What Implements are Required for this quasi-Soma

Feast of the King,)

As to the fruits of the Udumbara tree, which originated from the

vigour which is in food, and in which there is all the vigour of the trees,

furnishing nourishments, the Ksatrij'a (when drinking the juice prepared

from its fruits) places in the Ksattra fuod, and what yields nourishment

from the trees.

The tree (a kind o£ the Ficus indica) is very strong.

335

As to the fruits of the As^vattha tree, wliicli sprang out of lustre, and

which has the sovereignty over the trees, the Ksattriya (when drinking

the juice prepared from its fruits) places in the Ksattra lustre and the

sovereignty over the trees.

As to the fruits of the Plaksa tree, which sprang out of glory, and in

which there is the independence and brilliancy of the trees represented,

the Ksattriya places in this way the independence and brilliancy which

is in the trees in the Kshattra.

When all these things (the roots of the Nyagrodha tree, &g.) are in

readiness for him, then the priests buy the Soma, and perform for the king

the several ceremonies preceding the eve of the festival, just in the sam^

way as the real Soma is treated. Then the day before the celebration

(of the feast) the Adhvaryu should have all these things ready which are

required for the preparation of the Soma juice, such as the (goat) skin

(placed below), the two boards required for squeezing, the Dronakalasa,

the cloth (for purifying), the stones, the Putahhrit, the Adhavaniya, the

Sthalt, the Udanehnam and the ChamasaJ'^ Then [489] they should make

" Here are the principal implements required for squeezing, preparing, keeping,

sacrificing and drinlcing the Soma juice mentioned. A detailed knowledge of them

constitutes one of the principal qualifications of an Adhvaryu. Their description is

therefore to bo found principally in the Satras of tlie Yajnrveda (see the 9th and 10th

Adhyaj'a of the Katiya sfltras, the 8th and 9th Prasna of the Hiraa yakesi Sutras, Sayana's

Commentary on the 4th Prapathaka of the 1st Kanda of the Taittiriya Samhita, founded

on the Apastamba Srauta Satras).

In order to make the use of these vessels intelligible to the reader, I subjoin here

a short description of the preparation of the Soma juice, partially from what I myself have

witnessed, partially from the ritual books and oral information.

The plant which is at present used by the sacrificial priests of the Dekkhan at the

Soma feast, is not the Soma of the Vedas, but appears to belong to the same order. It

grows on hills in the neighbourhood of Poona, to the height of about 4 to 5 feet, and forms

a kind of bush, consisting of a certain number of shoots, all coming from the same root;

their stem is solid like wood; the bark greyish; they are without leaves, the sap

appears whitish, has a very stringent taste, is bitter, but not sour; it is a very nasty

drink, and has some intoxicating effect. I tasted it several times, but it was impossible

for me to drink more than some tea-spoonfulls.

The juice is obtaiud in the following way : The Adhvaryu firat spreads a skin

(chayma), and puts on it the Soma shoots which are called ai'iisn or vaJU. He now takes

t'wo boards, ftd/iisflz'awa ; the first is placed above the Soma. He beats the board with

one of the so-called (yrduaM fi.s I.e., Soma squeezing stones, takes the shoots (as many as

he requires for the particular Savana) from below the boards, ties them together, and

places the other board above them. He then pours water from the Vasativari pot (see

page 114-115) on this board ; this water is called nigrdbhija. He now takes certain num-

ber of slioots (there are, for instance, for the libation from the Upauis'u Graha, which is

the first of all, six required) out of the whole bunch which lies between the two boards.

336

two parts of what is squeezed for tlie king (the roots of the Nyagrodha,

&c.) ; one is to [490] be made ready for the morning libation, the other

to be left for the midday libation.

33.

{The Drhiking from the Traita Cups.)

When the priests lift the Traita cups for ' * sacrificing, then they

shall lift up the cup of the sacrificer [491] also, having tbrown upon it

holds over them the Soma scjueezing stone, and shakes them thrice in the Chamasa (cup)

of the Hotar, towards the right side. This is the l^igrdbhu. He wets them with the

waters of the Yasativari pot. Now he puts tliem on a large stone, places upon them some

grass, and beats the shoots in order to extract the juice. The technical term for this

beating is, aWiisin.iofi. EskCh ahliimvci, ov complete extracting of the Soma juice consists

of three turns (parydyas); in the first, the Adhvaryu beats the shoots eight times, and

makes the yigrnhha in the manner described above ; in the second turn; he beats them

eleven times, and Ii\ the third twelve times, making at the end of each the Nigrabha.

The juice which the Adhvaryu catches at the end of each turn with his hard, is thicwn

into a vessel (at the first ahhi^ava in the Upamsu Graha),

After this first or preliminary abJn'.jo^ya, follows the malidbhi^ava or the great

squeezing ceremony, performed exactly in the same way as the first, with the only

difference, that the Adhvaryu takes from between the two boards as many Soma shoots

as are required for the rest of the Savanam (libation). If the juice is extracted, it is

poured in the Adhavanhja, a kind of trough. Thence it is poured in a cloth, in order to

strain it. This cloth is called Pavitra or Dascipavitra. Below the cloth is another

trough, called Pntdhhrit (i.e., the bearer of what is strained, purified). The Udgatar must

hold the cloth when the juice is strained.

Single shoots of the Soma, and drops of its juice, are put in several sthdHs or small

vessels generally used for keeping l)utter. The libations are poured from two kinds of

vessels, from the Grahas (see page 118), and the Ch.amasas (cups). Each offering from a

Oraha consists of a certain number of Dhdrds or portions (of a liquid substance). So, for

instance, the offering from the Agrayana Graha, at the evening libation, consists of the

following four Dhdrds: that one which is in the Agrayana sthali [not the Graha) taken by

the Adhvaryu; the two portions which remained in tho Aditya, Graha (the libation fromwhich precedes that from the Agrayana), and in the Ajya sfchali (the pot with meltedbutter); these two are taken by the Pratipasthatar ; the fourth Dhara is taken from

the Adhavaniya trough by the Unnetar. Each of the four Dharas is first strained by a

cloth held over the PQtabhrit vessel. The Unnetar takes his Dbara with a vessel, called

Udaiichaim, or with a Chamasa. These four Dharas are then filled from the Patabhrit

in the Agrayana Graha, and sacrificed in tho usual way. Certain offerings are filled iu the

Grahas from another very large trough, the so-called Dvonaknlasa (one such vessel is in mypossession). At certain occasions, there is not only the mouth of the Graha to be filled up

to the brim, but the small cup, put-in it (which alone was orlgiiiallij the Graha; but, after

the latter term had become identical with Patra, the vessel itself, the sm^ll cup, was

called atigi-aha), is also filled; this is called atigrdhija.

'' ihey are called here traita chamasa. There are, ot> the whole, ten such cups;

therefore traita cannot be referred to tri, i.e., three. In all likelihood, the word is

2

obi

two young sprouts of Dharba grass ; both are then (one after the

other) to be thrown on the wooden sticks surrounding the fire, by

the formula Vausat ! After having thrown the first, the priest

repeats the verse, dadhikrdvno akdrisdm (4, 39, 6), concluding with

Svdhd and Vausat. After having thrown the second Dharba stalk,

he repeats the verse, d dadhikrdh savasd (4, 38, 10.) When the

priests then take the Soma cups to drink themselves, the sacrificer

should take his cup also. When they lift them up (to drink),

the sacrificer should do the same. When the Hotar then calls the

lla (just before drinking) to the place, and drinks from his cup, then

the sacrificer should drink his cup whilst repeating the following verse,

" What has remained of the juicy Soma beverage whilst Indra drank

with his hosts, this his remainder I enjoy with my happy mind, I drink

the king Soma." This beverage prepared from the trees (above men-

tioned) promising fortune to him, becomes drunk with a happy mind.

The royal power of a Ksattriya who, when sacrificing, drinks only this

portion described, becomes strong, and is not to be shaken.

[492] By the words, " Be a blessing to our heart thou who art drunk !

prolong our life, Soma, that we may live long !" he then cleans his

mouth ; for, if the juice (remaining on his lips) is not wiped off, then

Soma, tbinking, " an unworthy drinks me, " is able to destroy the life of

a man. But if the juice is wiped off in this way, then he prolongs the

life. With the following two verses, which are appropriate for the sacri-

fice, dpydyasva sameiii (1, 91, 10) and saih te imydmsi samayantu (1, 91,

18), he blesses the Chamasa [i. e., what he has drunk from it) to bear

fruit. What is appropriate in the sacrifice, that is successful.

connected with Trita, wlio was the first physician, and tlic Soma being the best of all

medicines, supposed to have invented such cups. Sayana does not explain the term in MsCommentary on the Aitareya Brahmanam : but his attempt at an explanation in thaton the Taittirlya bau'ihita (ii. page 253, cd. CowcU) shows that he had evidently no clear

idea of what the original meaning Avas; for after having tried more than one explanationfrom the numerals rj, he exclaims, " but it is now enough ; one should sec that traita

means 'good, excellent, ' (prasaslii)." But avc need not despair of making out its mean-ing. If wc compare the term, Irdita chamasa with that of narcUafasa chamasa (in

7, iJl), wo can pi-ettj' clearly sec what it must mean. As I have stated above (in note

24, on page 124-125), tho Cliamasa are Nardsaihsa, that is to saj-, they belong to the deity

Nar5.-iainsa, afler one has drunk out of them, sprinkled water over them, &c. Now, from

a Chamasa, tiicy generally drink twice. What is filled in for the first time isTnU'ta,

i. <•,belongs to Trita ; afterwards, it is cleaned and filled again. This then is the Nara-

s'amsa draught. [In Currigonda tlic translator says " my opinion on the Traita cups rests

on a doubtful reading." Again, in the Corrections to Vol, I„ ho writes :~" The rare wordtraild appears to have been very early misunderstood."—Editor.]

17

34.

{The DrinkiiKj from the Nardsamsa ciqjs. The List of Teachers of the Sub-

stitute for the Soma Juice, and the Rites Connected with it.)

When tlie priests put the Traita cups down, then the king should put

down the sacrificer's cup also ;when they incline their cups (after having

put them down), then the king should do the same with his cup. Then

he should take up the [Narasaiiisa] cup, and by the recital of the verse,

"0 thou divine Soma, who knowest my mind, who art drunk by Nara-

t^amsa, and enjoyed by the Uma-Pitaras'

""

I enjoy thee !" In this way the

king enjoys the Narajlamsa portion at the morning libation. At the midday

libation, he repeats the same mantra, but says, " enjoyed by the Urva-

(Pitaras)," and at the evening libation, he says, " enjoyed by the Kdvya

[493] (Pitaras)." For the Pitaras fpresent) at the morning libation, are

the Umas, those (present) at the midday libation, are the Urvas, and those

at the evening libation, are the Kavyas. In this way, he makes the

immortal Pitaras enjoy the libations.

Priyavrata, the Soma drinker, said, " Whoever enjoys the Soma

beverage, he certainly will be immortal." The ancestors of a king who

enjoys, when sacrificing, this Narasaiiisa portion, therefore, become

immortal [i e., they never will perish), when they enjoy (in such a way)

the Soma libation, and his royal power will be strong and is not to be

shaken. The ceremony of wiping off from the mouth what of the juice

remained, and the sprinking of the cup with water {dpydyanam) is the same

as above (when the Traita Chamasa are emptied;. All the three libations

of the juice prepared for the king, should be performed in the same way

as the real Soma libation.

This way of enjoying the Soma juice (by means of a substitute), was told

by Rama Margaveya to Visvantara, the son of Susadman. The king

then, after having been told it, said, " We give thee a thousand cows,

Brahmana. My sacrifice is to be attended by the Syaparnas."

This portion {hhahsa) was told by Tura, the son of Kava^a, to Jana-

mejaya, the son of Pariksit; then by Parvata and Ndrada to Somaka, the

son of Sahadeva ; thence (this traditional knowledge) passed to Sahadeva

'" A division of tho Pitaras, or maucs. It i.s the proper nauic of a certain clas.s of the

Pitaras. The original meaning of the word is uncertain. The root is, no doubt, uv, but

it has so many meanings that it is difficult to state satisfactorily the meaning. Another

division of the Pitaras, sec on page 226.

^arjaya ; thonco to Bahhrn Daivavrvlhn ; tlionco to Bhtma Vaidnrhlia, and

Nnguajit Gdndh/h'a.

This portion, further, was told by Agiii to Samasruta Arindama ; thonco

it passed to Kratuvid Jdnaki. This portion was further tokl hy Vas^fha

to Sudds, the son of Pijavana.

[494] All these became great, in consequence of their having drunk

the Soma in this way (by means of a substitute), and were great kings.

Just as the sun (placed on the sky) sends forth warmth, thus the king

who, when sacrificing drinks the Soma in this way, is placed amidst

fortune and shines everywhere, from all directions he exacts tribute, his

kingdom becomes strong, and is not to be shaken.

t<^95] EiaUTH BOOK.

FIRST CHAPTER.

{The Sastras and Stotras required at the Soma Day of the

Rdjasuya.)

1

{The Use of Both the Rathantaram and Brihat at the Midday Libation.)

Now, as regards the Stotras and Sastras (required at the king's liba-

tion), both the morning and the evening libations do not differ in this

point from the rule of the Aikahikas (Soma sacrifice of one day's duration);

for both these libations at the AikAhika sacrifices are indisturbable, well

arranged, and firmly standing, anfl they produce quiet, good order, firm

footing, and security.

(But there is a difference in the ceremonies of the midday libation.)

The midday Pavamrma performance (of a sacrifice, which requires both

Ramans with the Brihat for the Pristha Stotra, has been told;^

' The oxpression nkta, " told, " appears to refer to 4, 19, nhlie brihad rathantare pdz'amCiiia-

;/))• hhnvatas. But the reference is not quite exact. Tlio author wishes,, doubtless, to advert

to the peculiar circumstance, that both the principal Samans are used at one and tlie

same daj', vis., on the Soma daj' of the Rajasuj-a. It is even against the general

principles of the sacrificial theory to use both on the same day (see 4, 13), as the

whole arrangement of the Dvadas'aha sacrifice with its Rathantara and Brihat days

clearly shows. There are only three exceptions to this rule, as far as my knowledge

goes, viz., on the Abhijit and Visiivaii days, and on the Ahhi^echaniya day of the

Rajasfiya, which is perfor.ned according to the rites of an aikahika Soma sacrifice

(see 8, 4). The particulars of the ceremonies of the Abhijit day are not given in our

Brahmanam ; but we learn them from the Afival. Sutras (8, 5). There it is said :

Abhijit Brihat-priiitha ubhayasfhu'! ijadijapi Rathantaram yainaijajriiiasithdiie, i.e., the

Abhijit sacrifice requires the Brihat as its Pri^^tha Stotra (at the midday libation), and

(thus) both (the principal) Samans, if the Rathantaram (is used at the evening libation)

instead of the Yaj?7ayajniya Saman (used at the evening libation of the Agnistoma).

The exceptional use of Brihat and Rathantaram on the Vijuvan day has been stated by

our author (4, 19, compare Asval. 8, 6). On the use of both these Samans at the RajasQya

sacrifice, Asval. (9, 3) makes the following remark : iikthijo brihat pristha ubhayasdrnd

ahhishechaniijah, i.e., on the inauguration day, the Ukthya sacrifice takes place, with the

modification that the Brihat is the Sama of the Pristha Stotra, and that both (the prin-

cipal) S&mans (Brihat and Rathantaram) are required. Both are, as we learn distinctly

from our Brahmanam, required at the midday libation ;the Rathantaram being chanted

[496] for iliG clianting of both Sumans (the Ratliantara and Briliat) is

performed. The verse, d tvd rathath yathotaya fS, 57, 1-3) is the beginning

(required for tlie Sastra) belonging to the Rathantara tSuman ; the verse

idani vaso S7dam andhn (8, ilS, 5-7), tlio sequel required for the same Sas-

tra. This Pavamana Uktliam (the just-mentioned Shastra) is just the

Marutvatiya ^astra, to whieh the Rathantara Sanian (at the Agnistoma,

for instance) belongs. They perform the Rathantara chant at the Pava-

mana Stotra ( of the midday libation) praised at this (sacrifice) ; the Brihat

is the Pristha (Stotra), in order to give a prop (to the whole). For the

Rathantara is Brahma ; the Biihat is theKsattra." The Brahma certainly

precedes the Ksattra. For the [497] king should think " when the

Brahma is at tlie head, then my royal power would become strong and not

be shaken." Further, the Rathantara is food ; if placed first, it pro-

cures food to the king. The Rathantara further is the earth, which is a firm

footing ; if placed first, it therefore procures a firm footing to the king.

The Pragatha for calling IndraMiear remains the same without any

modification (as in the Brahmanical sacrifices), this Pragatha belonging to

(all) Soma days. The PragAtha addressed to Brahmanaspati,* which has

tlie characteristic of itt {utti^tha, rise !) is appropriate to both the Sa-

mans which are chanted. The Dhytlyyas^ are the same without any

modification ; they are those appropriate for the Ahina sacrifices, whilst

that ]\rarutval]ya riagatha,^ which is peculiar to the Aikahikas, is chosen.

2.

(The Remainder of the Marutvatiya Shastra, and the Nishkevalya Sastra.)

The (Nivid) hymn (of the Pavamana uhtliam) is janisthd ugrali.

(10, 73).' It contains the terms, ugra strong, and sahas power, which

first, and the Brihat after it. The former forms here part of the PavamSna Stotra (the

first at the midday libation), the latter is the (principal) Pristha Stotra which follows

the first. The hastra belonging to the Pavamana Stotra is the Marutvatiya (see 8,

12-20), that for the Pristha Stotra is the Niskevalya (see 3, 21-24). At the KSjasfiya

sacrifice, the first goes by the name of PnTumdna-uWum^iha latter by that of Graliu-

nklham.

2 The royal sacrifice differs from the Brahmanical here by the employment of both theprincipal Saroans at the same time ; whilst at the latter sacrifice, either is employedseparately.

' See about it 3, IC. It is repeated on all Soma days, and forms always part of the first

Sastra of the midday libation. Thence it is also necessary at the Rajasflya).

'See 3, 17 (page 184).

» See 3, 18.

• See 4, 19.

See pages 188-80. It is tlie same as at the Marutvatiya Sastra,

342

are chracterlatic of tlic Ksattra. The word, oji^fha, * tlio strongest, "i«

also a characteristic of tlio Ksattra. The words, hahuUhhimanah

(in the first verse) contain the term nhhi^ which means, " to over-

power, defeat," (which is a characteristic of tlie Ksattram [498]also). The hymn consists of eleven verses, for the Tristubh com-

prises eleven syllables, and. the Ksattrlyas share in the nature of the

Tristubh. Ojas (in ojistha) is Indra's power, viryam (strength) is

Tristubh ; the Ksattra is power (ojas), and the Ksattriya race is the

strength (as to progeny). Thus he (the priest) makes him (the Ksattriya)

successful in strength, royal power, -and progeny. By this Gauriviti hymn*

the Marutvatiya Sastra becomes successful, on which a Brahmanam^

has been told.

{Notv Follows the, N'^skevalya Sastram.)

The verse, tvdm iddhi haramalie (6, 46, 1-2), forms the Brihat Piistha.

For the Brihat Sama is the Ksattram ; by means of the Ksattra, the

king makes complete his voyA power. If the Brihat is the Ksattra,

then the soul of the sacrificer is the Niskevalya Sastra fto which

the Brihat Sfiraa belongs). That is wliat the Brihat Piistha becomes (for

the sacrificer). Tlie Briliat is the Kshattra ; by means of the Ksattra,

the Biihat makes him successful. The Bjihat is further precedence, and

in this respect it makes him successful also. The Bj ihat is further ex-

cellence, and in this respect it makes him successful also.

They make the Rathantara Sama, dblii tvd sura nonumah , the Anu-

nlpa^^ to the Bjihat. For the Rathantara is this world, and, the

Brihat is that world. That world corresponds to this one, and this

[499] world to that one. Therefore, they make the Rathantara the

Anurupa to the Brihat, for thus they make the sacrificer enjoy both worlds.

Further, the Rathantara is the Brahma, and the Ksattra the Brihat;

thus the Ksattra is then placed in the Brahma, and the Brahma in the

Ksattra. There is then prepared for both the Samans the same place.

The Dhayya is yad vdvdna (10, 74, 6), of which a Brahmanam" has been

already told. The Sama Pragatha is, uhhayam srinavachcha (8, 50, 1-2);

for it is a characteristic of both Samans which are sung (on account of its

containing the word uhhayam, both.)

^Janiitdiigvah (See above). The Risi is =5upposecl to be Gauriviti.

" It begins, tad vd etad tjajamdna jananam. See 4, 19 (page 65 of the text).

'" That is to say, the Hotar repeats as counterpart to the Stotriya of the Niskevalya

.Sastra, which is at this occasion the text of the Brihat Sama, the text of the Rathan-

taram, which is cxuite unusual.

" This BrShmanam is, ie devd nhriivan sarvam vd. See 3, 22 (page 67 of the text).

343

[Tlie 'Nivid SiVda of the NiskcDalya Sastra).

Tbe hynni, tain m tuhi yo ahhihlnUyojd (6, 18), contains the character-

istic alhi in the word ahhibhiiti. Its words, omlhavi (unconquerable}, urjram

(strong), sahamdvam (being strong), contain cliaractei'istics of the Ksattra

also. It consists of fifteen verses ; for the number fifteen is strength, sharp-

ness of senses, and power, the Ksattra is strength, the royal prince, is

might (viryam). The hymn thus makes the king successful in strength,

royal power and might. It is a hymn of Bharadvaja. The Brihafr Samanwas seen by BharadvAja also (and) is in direct relationship with the

ancestral fire.^^ The sacrifice of the Ksattriya which has the Biihat for

[500] (Stotra) becomes successful. Thence, wherever a Ksattriya brings

a sacrifice, there the Brihat Pristha is to be employed, for this makes it

(the sacrifice) complete.

4.

{The Sastras of the Minor Hotri-priests.)

The performances of the minor Hotri-priests (Maitravaruna, Brahmami-

chamsi, and Achhavaka) required (at the sacrifice of a Ksattriya) are

those allotted to the Aikahika sacrifices. For these Aikahika perform-

ances are propitiatory, ready made, and placed on a footing, in order to

make the sacrifice successful to accomplish it, and place it on a firm

footing whence it cannot fall down. These (performances) contain all the

forms (required,), and are quite complete. (They are repeated) in order to

accomplish the integrity and comj)leteness (of the sacrifice). The

Ksattriyas who perform a sacrifice should think, " Let us obtain all

desires by means of the all-perfect and complete performances of the

minor Hotri-priests." Therefore, wherever the Ekahas are not complete

as to the number of Stomas and Pristhas, there are the Aikahika perform-

*'fciay. explains the cxprcbsiou, iiricijciia saloma, in tlic following iiuinner : ur.^ciji)

bharadvdjamHiHsai'nbiindhali, lonuts abdciia Iccmijuklo mfirddhopulok^ijutc, scdomd sasirislaih

sui'iipfinja itij arlhah. The word loma means, according to him, ''the liead with the

hail- ;" and to sulomd he attributes the meaning " having a helmet, or turban," that is,

"complete." But this explanation is too aitifieial and far-fetehed to meet with the

approval of modern iiliilologists. To arrive at the proper meaning of the obsolete term,

saloma, wc have to consult the cognate words, unuloma and pm tiloma, both applied to

doteiioration of lineage by mixing with lower castes. In reference to these terms, I

translated the passage

i

344

ances of the minor Motri-priests required, 13 then it (the sacrifice) be-

comes completed.

This sacrifice (performed by a Ksattriya) siiould be the Ukthya,

which has fifteen Slotras and ^astras. [501] Such is the opinion

of some. Eor the sharpness of senses is a power (ojas), and the

number fifteen is strength; (furtner) the Ksattra is power, and the

Ksattriya is strength. Thus the priest makes him (the Ksattriya)

succeseful by means o£ power, Ksattra, (and) strengtli. This sac-

rifice requires thirty Stotras and Sastras (viz., fifteen each). For tlie

Viraj consists of thirty syllables. The Viraj is food. \Yhen he places

him (the sacrificer) in the Viraj, then he places him in food. Therefore

the Ukthya, which is fifteen-fold, should be (employed for the king at

this occasion). But the Agnistonia, which forms part of the Jyotistoma,

would more properly answer this purpose.^'* For, among the Stomas, the

Trivjit (nine-fold) is the Brahma, and the fifteen-fold Stoma is the Ksat-

tra. But the Brahma precedes the Ksattra : (for the king should

think) " If the Brahma is placed first, my kingdom will be strong and not

to be shaken. The number seventeen represents the Vais'yas, and twenty-

one the ^lidras. If these two Stomas (the seventeen and twentj^-one

fold) are employed, then they make the Vaisyas and ^I'ldras follow him

(the king). Among the Stomas, the Trivjit is splendour, the fifteen-fold

is strength, the seventeen-fold is offspring, the twenty-one-fold is the

footing. Thus the priest makes the king, who (thus) sacrifices, successful

in gaining splendour, strength, offspring, and a firm footing. Therefore

the Jyotistoma (Agnistoma) is required. This requires twenty-four

Stotras and bastras (twelve each). For the year consists of twenty-

four half months; in the year there arc all (kinds of) nourishment.

Thus he places him ^,the sacrificer) in all (kinds of) nourishment.

Thence the Jyotistoma-Agnistoma alone is required (and not the

Ukthya).

''l<\:r thoEkivlias, wbicliarc sorvusLom'Ji and savvuiji;iiiha, the lollowing aix Stomas arc

required : trivril, pa I'l idiada su, i-iipiadasa c/cca'iiii.stj, Irinava, truijastrm^a ; and the follow-

ing Pri^/has : Briliat, lialhaidara, Vuiriipa, Vdirdja, tSakvara, liairala. lu the Ksattrij'a

saeriUce, there are only the Urihat and Kathantaia required. In is therefore iiieoinplete;

the defects are to be .supplied by tlie minor Hotri-priests.

•' In this saeriliee, there are the foi'.r Stonia.s,. subsequently mentioned, required.

345

[502] SECOND CHAPTER.

(Pimarabhi^eka, or Repetition of the Inauguration Ceremony.)

5.

{The Implements and Preparation fm^ Punarahhiseka.)

Now follows (the rule) of Punarahhiseka of the Ksattriya who is

inaugurated as a sacrificer, and whose Ksattram is in (such a way) new

born.^ After having undergone the ceremonies of ablution^ and perform-

ed the animal sacrifice (anubandhya), he performs the concluding Isti.

After this Isti is finished (and thus the Soma day of the Rajasuya

concluded), they sprinkle him again with the holy water (they make

punarahhiseka). Before it commences, all implements must be in readiness,

viz., a throne, made from Udumbara wood, with feet only as large as the

span between the thumb and forefinger, and successive helmets of the

length of half an arm, (besides there must be provided for) cords for bind-

ing made of Munja grass, a tiger skin for covering the throne, a (large)

ladle of Udumbara wood and a (small) branch of the Udumbara tree. In this

ladle the following eight substances are thrown : curds, honey, clarified

butter, rain-water fallen, during sunshine, young sprouts of grass and of

green barley, liquor and Dub grass (Durva). The throne is to be placed

in the southern line,^ drawn by a wooden sword [sphya) in the Vedi, the

front part [503] turned eastwards. Two of its feet are to be within the

Vedi and two outside. For this earth is (the goddess of) fortune ; the

little space within the Vedi is thus allotted to her, as well as the large

(infinite) region outside. If thus two feet of the throne are inside and two

outside the Vedi, both kinds of desires, those obtainable from the place

within as well as from outside the Vedi, are to be gained.

6.

{How the King has to Ascend hi T hrone at the Innuguration Ceremony;

ivhat Mantras he has to Repeat at this Occasion.)

He spreads the tiger skin on the throne in such a manner that the

hairs come outside, and that part which covered the neck is turned east-

ward. For the tiger is the Ksattra (royal power) of the beasts in the

forest. The Ksattra is the royal prince ; by means of this Ksattra, the

' The term is sthjate, containing an allusion to the name of the sacrifice, rdjasiliija.

' This is the so-called avabhritha ceremony which takes place at the end of the

sacrifice before the concluding Isti.

' By means of a wooden sword, three lines are drawn in the Vedi, I'l'g., one towards

the south, one towards the west, and one towards tlie east,

18

346

king makes liis Ksattra (royal power) prosper. The king, when taking

his seat on the throne, approaches it from behind, turning his face east-

wards, kneels down with crossed legs, so that his right knee touches the

earth,* and (holding the throne with his hands) prays over it the follow-

ing mantra :—

" May Agni ascend thee, throne, with the Gayatri metre ! May

Savitar ascend (thee) with the Usnib, Soma with the Anustubh, Brihas-

pati with the Brihat, Mitra and Varuna with the Pafikti, Indra with the

Tristubh, and the Visve Devah with the Jagati metres. After them I

ascend this tlirone, to be ruler, to be a great ruler, to be an uni-

versal ruler, to obtain all desires fulfilled, to be an indepen- [504]

dent and most distinguished ruler (on this earth), and to reach the world

of Prajapati, to be there a ruler, a great ruler, a supreme ruler, to be in-

dependent, and to live there for a long time !

"

After having repeated this mantra, the king should ascend the throne,

with his right knee first^ and then with his left. This, this is done ;so

they say.

The gods joined with the metres, which were placed in such an order

that the following exceeded the preceding one always by four syllables,"

ascended this (throne,) which is fortune, and posted themselves on it, Agni

with the , Gayatri, feavitar with the Usnih, Soma with the Anustubh,

Brihaspati with the Brihati, Mitra and Varuna with the Paftkti, Indra

with the Tristubb, the Vi^redevah with the Jagati. The two verses

(where the joining of the gods to their metres is mentioned) commencing,

Agner Gayatri abhavat (10, 130, 4-5) are tlien recited.

The Ksattriya, who, after these deities (after having previously in-

voked them in this manner) ascends his tlirone, obtains for himself the

power not only of acquiring anything, but of keeping what he has ac-

quired ;• his prosperity increases from day to day, and he will rule su-

preme overall his subjects.

* This particular posture is called /anvucluja. The Hotar, principally, must on many

occasions take it ; it is very awkward and troublesome ; I could not imitate it well,

though I tried

' Gfiyatri with 24 .syllables comes first ; 24 + 4 =28 is Usnih ;28+4=32 is Anus-

tubh ; 32-1-4=36 is Brihati ; 36 + 4=40 is Pafikti ; 40+4= 44 is Tristubh ;44+4=48 is

Jagati.

• This is thf trinsUtion of the word, Yofjfi-isfnm,

317

Wiiea the priest is about to sprinkle him (with water) then he makes

the king invoke the waters for their blessing (by these words) :" Look

upon me, ye waters, with a favourable eye ! touch my skin with your happy

body I I invoke all the fires which reside in the waters to bestow on me

splendour, strength, and vigour." For the waters, if not invoked for

a blessing (by a mantra), take away the strength from [505] a Ksat-

triya who is already consecrated ; but not (if they have been duly

invoked).

{The Inaugiiration Mantra luhen the King is Sprinkled with the Holy

Water, Whether the Sacred Words, " bhur" c^'c, are to be Pronounced along

udth this Mantra or not. Liferent Opinions on this Foint.)

They now put the branch of the Udumbara tree on the head of the

Ksattriya, and pour the liquids (which are in the large ladle) on it.

(When doing so), the priest repeats the following mantras :" With

these waters, which are most happy, which cure everything, increase the

royal power, and hold up the royal power, the immortal Prajapati sprin-

kled Indra, Soma the king, Varuna, Yama, Manu ; with the same, sprinkle

1 thee I Be the ruler over kings in this world. Thy illustrious mother

bore thee as the great universal ruler over great men ; the blessed mother

has borne thee 1 By command of the divine Savitar I sprinkle ^ (thee)

with the arms of the As^vins, with the hands of Pusan, with the lustre

of Agni, the splendour of Surya, the power of Indra, that thou mayest

obtain strength, happiness, fame, and food."

If the priest, who sprinkles the king, wishes him alone to enjoy good

health,* then he shall pronounce (when sprinkling) the sacred word, hhdr.

If he wishes that two men (son and grandson) should enjoy this benefit

together with him, then he shall pronounce the two sacred words,

hhilr, hhiivah. If he wishes to benefit in this way three men (son,

grandson, and great grandson), or to make (the king) un-[506] rivalled,

then he ought to pronounce the three sacred words, bhdr, bhuvalj.,

svar.

' The arms of the Asvins, &c., are here regarded as the instrumeuts by which the cere-

mony is performed iu a mystical way on tho king.

i Lit.; that he may oat food.

348

Some say, These sacred words having the power of bringing every

thing within grasp, the Ksattriya who has the mantra recited with the

addition of these sacred words,^ provides for another (not for himself)

;

therefore, one should sprinkle him only under the recital of the mantra,

" By command of the divine Savitar," &c. They, again, are of opinion

that the Ksattriya, when sprinkled, not under the recital of the whole

mantra {i.e., with omission of the sacred words), has power only over his

former life.

Satyakdma, the son of Jahald, said, " If they do not sprinkle him

under the recital of these sacred words (in addition to the mantra), then

he is able to go through his whole life Cas much as is apportioned to

him)." But Udddlaka Arw.iili said, " He who is sprinkled under the

recital of these sacred words obtains everything by cpnquest."

He (the priest) should sprinkle him under the recital of the whole

mantra, " By the command of the divine Savitar," &c., and conclude by

bhur, hliuvah,, svar !

The Ksattriya who has thus performed a sacrifice loses (in conse-

quence of his sacrifice) all these things (which were in him), viz., the

Brahma which was placed in the Ksattra, the sap, nourishment, the

essence of water and herbs, the character of holiness {hrahmavarehasam),

the thriving consequent on food, the begetting of children, and the

peculiar form of the Ksattra (all that it comprises). And as fur-

ther regards the sap for (producing) nourishing substances, the

Ksattra is the protection of the herbs (the fields of grain, &c., being

protected by the Ksattriyas, these things must be kept). If he there-

fore brings those two invocation offerings before the inaugur-[507]

ation ceremony,'" then he places the Brahma in this Ksattra (and

all those things will be conseauently kept).

8.

(The Symholical Cleaning of the Difevent Implements and Liquids required

for the Inauguration Ceremony. The Drinking of Spirituous Liquor

' (surd) by the King.)

The reason that the throne-seat, the ladle, and the branch is of the

Udumbara tree is because the Udumbara is vigour and a nourishing

Atisarvena, i.e., by what is beyond the -whole mantra, that is, the sacred words,

hhih; &c., which are added to it.

I'Soe above 7, 22, one to the Brahma, the other to the Ksattra: "I cuter the

Brahma, " &c.

I

340

substance. The priest thus places vigouv in hi in (the Kings) as

his nourishing substance.

As to curds, honey, and melted butter, they represent the liquid

(essence) in the waters and herbs. The priest, therefore, places the

essence of the waters and the herbs in him.

The rain water fallen during sunshine, represents the splendour and

lustre of sanctity, which are in this way placed in him.

The young grass and young barley represent provisions and the

thriving by their means, which are thus placed in him for (producing)

offspring, and consequently (provide him with) offspring.

The spirituous liquor represents the Ksattra, and, further, the juice

in the food ; thus both the Ksattra and the juice in the food, are placed

in him.

The Durva grass is Ksattra ; for this is the ruler of the herbs. The

Ksattra, viz.^ the princely race, is represented by it, as it were, spread

everywhere ; the Ksattriya becomes residing here (on this earth), in his

kingdom, he becomes established, as it were, his rule extended, as it were.

This is represented by the sprouts of the Durva, which have, [508] as

it were, a firm footing on the earth. In this way, the Ksattra of the

herbs is placed in him (the king) and a firm footing thus given him.

All those things (the Brahma, sap, &c.), which had gone from the

king after having performed a sacrifice, are in this way placed in him

(again). By their (of curds, honey, &c.) means he makes him thus

successful.

Now he gives into his hand a goblet of spirituous liquor, under the

recital of the verse, svddi§tliayd madisthayd, &c. (9, 1, 1) i.e., "Purify,

Soma ! with thy sweetest, most exhilarating drops (the sacrificer), thou

who art squeezed for Indra, to be dnink by him.'"* After having put

the spirituous liquor into his hand, the priest repeats a propitiatory

mantra^' (which runs thus): "To either of you (spirituous liquor andSoma !) a separate residence has been prepared, and allotted by the gods.

Do not mix with one another in the highest heaven; liquor! thou art

powerful ; Soma ! thou art a king. Do not harm him (the king) ! Mayeither go to his own place." (Here is said), that the drinking of the

Soma and that of liquor, exclude one another (they are not to be mixed).

" This interpretation is given by Saj'ana, which, no doubt, is suitable to the occasion

at Iwhich this mantra is used ; and thus it certainly was interpreted even in ancient

times. However, it docs not appear to bo tho original meaning of the verse.

'>It is with some variations to bo found in the Vajasaneyi Samhita (19, 7),

350

After having druuk it, he should think, " the giver (the priest) of the

goblet (to be his friend) and give him (the remainder of) this (liquor)."

This is the characteristic of a friend. Thus he finally places the liquor

in his friend (gives him a share in it). And thus has he who possesses

such a knowledge, a place in his friend (they are mutually connected).

9.

[509] (I'^'-a Descent of the King from the Throne, after having been

Inaugurated. The Mantras which he has to Repeat at this Occasion.)

He now descends (from the throne-seat), facing the branch of the

Udumbara tree (which was placed in the ground). The Udumbara being

sap, and consequently a nourishing substance, the king goes thus (to

receive) these gifts (hidden in the Udumbara tree). Being seated above,

and having put both his feet on the ground, he announces his descent

(facing the Udumbara), (by uttering the following words :) "I stand in

the heavens, and on the earth ; I stand in the'air exhaled and inhaled ; I

stand on day and night; I stand on food and drink ; I stand on Brahma,

Ksattra, and these three worlds." Finally, he stands firmly through the

universal soul {saroa-dtmd, which connects all the things just mentioned),

and thence has a firm footing in the universe. He obtains continuous

prosperity. The king who descends, after having been inaugurated by

the ceremony of Punarabhiseka in this way (from the throne-seat),

obtains supremacy over his subjects, and royal power.

After having descended,^* he then stands, inclining his body (upastham

kritvd) with his face towards the east, and utters thrice the words,

" Adoration to the Brahma 1" Then he says aloud, " I present a gift for

the attainment of victory (in general), of victory everywhere (ahhijiti), of

victory over strong and weak enemies (vijiti), and of complete victory

{samjiti)^ [SIO] By thus making thrice salutation to the Brahma, the

Ksattra comes under the sway of the Brahma, and consequently the rule

of the king becomes prosperous, and he will have issue. As regards (the

mantra), " I present a gift for the attainment of victory, " &c., he emits

Speech by it. For the words, " I give, " imply that Speech is conquered,

(recovered, after having been silent),

** When Speech is recovered, then (consequently) all this my per-

formance shall be completed," having (so thinking) emitted Speech, he

approaches the Ahavaniya fire, and puts a stick into it, reciting, " Thou1' Pratyauum/iiyu, iastead of rw/ii/a ; loug I't, iustoad of short h, boiug a Vedic forra.

art a wooden stick, become joined to the sharpness of senses and strength

of the body, Svaha !" Finally, he succeeds thus in making himself

sharpness of senses and valiant. After having put the stick into the

fire, he walks three steps towards the east and north, (and addresses the

step he is taking thus) :" Thou art the means of subduing the regions

;

ye (steps), make me capable of adoring (in the right manner) the gods;

may I obtain my desires wished for and preserve what is granted to me,and safety." He now proceeds to the north-east, that is, to undo again a

defeat. Such is the meaning (they say).

10.

(Magicdl Performance of a King for Defeating an Enemy.)

The Devas and Asuras were fighting in these worlds. They fought

in the eastern direction, then the Asuras defeated them. They then

fought in the southern direction, and the Asuras defeated them again;

and, likewise, they were defeated by the Asuras when fighting in the

western and northern directions. They were then fighting between

the eastern and northern directions, and remained victors. The

[511] Ksattriya, therefore, standing amidst both armies arrayed in

battle lines, shall proceed to the northeast, saj^ing to him (to the house-

priest), " do so '* that I may conquer this army." After he (the house-

priest) has consented, he should touch the upper part of the king's

chariot and repeat the mantra, vanaspate vidvango lii (6,47, 26). Thenhe shall say to (the king), " Turn towards this (north-east) direction

thy chariot with all its implements should be turned thither (north-east)

then to the north-west, south and east, and (lastly) towards the enemy.'

With the hymn, ahliivartena liavkd (10, 174) sliall he turn his chariot,

and when reciting the Apratiratha (10, 103 dhili si'sano) Sdsd (1, 152 sasa

itthd), and Saiiparm (pra dhdrd yantu madhuna) hymns, he shall look upon

it (the chariot).

The Ksattriya conquers (the hostile) army, when he, at the time of

just being about fighting (with the enemy), takes thus his refuge (with

the house-priest), saying, " Make me win this battle. " He then shall let

** SSy. refers this address to the king who is sitting in his chariot. A Ksattrij'a

is speaking these words. He asks first the king's permission to perform the cere-

mony mentioned. The person to wliom the Ksattriya addresses liis words, is only

hinted at by the demonstrative pronoun, but never explicitly mentioned. I think it

refers to the Purohita or house-priest, who has always to accompany the king when

qoing lofipht a battle, ard give him liis advice. Sfiyana's opinion is hardly correct,

352

him figlit in the north-eastern direction, and he (the Ksattriya) wins

the battle. If he be turned out of his dominions, and thus takes his

refuge with him (the house-priest), saying, " Make me return to my do-

minions," then he (the house-priest) shall let him, when going away,

proceed to this (north-eastern) direction, (and) thus he recovers his

dominions.

(The king, whose inauguration ceremony is performed) after having

been standing (in northeastern direction) recites then, when going [512]

to his palace, (the verse) calculated to drive away all enemies altogether.

(This verse is), apa prdcha (10, 131 1.) Then he will be made rid of all

his enemies and live in safety, and enjoy happiness increasing from day

to day. He who returns to his palace whilst reciting the above-mentioned

mantra (10, 131, 1) obtains sovereignty over his subjects, and supreme

power. After having come home, he sits behind the household fire.

His priest then, after having touched him, fills a goblet four times with

melted butter, and makes thus three (each consisting of four spoonfuls)

offerings addressed to Indra, the mantras being recited in the Prapada * *

form, in order that he might be protected from disease, injury from any

loss, and enjoy perfect safety.

11.

(The Repetition of Three] Mantras, with Insertion of a certain Formula.

Its Effect. Janmejaya*s Opinion on the Effect of this Magical Performance.)

(The verses to be recited in the Prapada way follow) Paryd §upradhanva i9, 110, 1), i.e., acquire everywhere riches, in order to grantthem (to thy worshipper). In the midst of tbe word, vritrdrii (of the justmentioned mantra), after a, and before ni, be inserts the words, " hMr,hrahma, prdmm (breath), amritam (ambrosia) is such one (the name is

required) [513] who seeks for shelter and safety, for welfare with his child-

ren and cattle." (Now follows the remaining part of the verse), r^^ sah^ariir,

" Say. adduces for explaining this term a memorial verse (kdriko) :

Pddd ijasijai'astu yavanto yciaand ak^arasarhmitah,

Ricluj adayayauam etesdm j}rapadam tad vidur budhdh,

i. c, the wise call (hat recital of the (several) pSdas of a Rik verse prapada, whenthey all are measured by the syllables of which they consist. This means that eachsyllable of the pada is to be pronounced quite distinctly, and that there should bea stop at the end of each pada. This explanation appears, however, not to be quitecorrect. From the following paragraph, we learn that prapada is the insertion of aformula in a pflda of a vorso.

353

&c. I.e., being a conqueror of enemies, thou makest efforts of crossing the

lines of our adversaries,

(Now follows the second verse), Anu hi tod siitam, &c. (9, 110, 2). In the

midst of the word, samarya, in the second pada, after the syllable " ma,"

the words, hhuvo, hrahma, &c. (the remainder just as above) are inserted.

(Now follows the third verse), ajijano hi pavamdno, &c. (9, 110, 3).

In the midst of the word, sakmand, after sa and before mi, he inserts

the words, svar, hrahma, &c. (just as above). After the last word of the

interpolation, viz., " yahuhhir,'' he then proceeds to finish the verse re-

commencing by kmand.

The Ksattriya, for whose benefit the house-priest sacrifices three

offerings of melted butter, each consisting of four spoonfuls, whilst recit-

ing these Indra verses in the above-mentioned Prapada way, thus

becomes free of disease, free of enemies, does not suffer any loss, and,

screened by the form of the three-fold science (the three Vedas), walks in

all directions, and becomes established (after his death) in Indra's world.

Finally, he prays for increase in cows, horses, and progeny, with the

words, "Cows, may ye be born here ! horses, may ye be born here ! men,

may ye be born here I may here sit a hero (ray son), as protector (of

the country), who presents the priests gifts, consisting of a thousand

(cows)." He who thus prays, will be blessed with plenty of children

and cattle.

The Ksattriya, whom those (priests) who have this knowledge make

sacrifice in such a way, will be raised to an exalted position. But

those who make the king sacrifice in this way, without possessing this

knowledge, they kill him, drag him away, and deprive [514] him of his

property, as the most degraded of men {nii^ddas), robbers, murderers,

seize a wealthy man (when travelling) in a forest, and, after having thrown

him into a ditch, run away with his property.

Janamejaya, the son of Pariksit, who possessed this knowledge, said,

" My priests, who possess this knowledge, made me sacrifice, I who have

the same knowledge (in such a manner). Therefore I am victorious ; I

conquer a hostile army eager for fighting;"' neither the divine nor the

human arrows coming from such an army can reach me. I shall attain

the full age allotted to man (100 years), I shall become master of the

whole earth. The same falls to the lot of him, who knowing this, is

.made to sacrifice (by priests) in this way.

^' In the original, ahhitvari. Say. ahliito tjuddMrtlia-mudayuktci parakiyd send

19

354

THIRD CHAPTER.

{The Mahahhiseka or Grand loiaugaration Ceremony of Indra.)

12.

(The Elevation of Indra to the Royalty over the Gods. His Throne-seat.

By ivhat Mantras he Ascended it. The Gods Proclaim Hon as King

by mentioning all his Titles.)

Now follows the great inauguration {mahdbhiscJia) of Indra. The

gods, headed by Prajapati, said to one another (pointing with their hands

to Indra) :" This one is among the gods the most vigorous, most

strong, most valiant, most perfect, who carries best out any work (to be

done). Let us instal him (to the kingship over us)." They all consented to

[515] perform just this ceremony (mahabhiseha) on Indra. They

brought for him that throne-seat, which is called the Rik-formed.^ They

made the Brihat and Rathantara verses its two forelegs, the Vairupa and

Vairaja verses its hind-legs, the Sakvara and Raivata (verses) its top-

boards, the Naudhasa and Kaleya its side-boards. The Rik verses were

made the threads of the texture which went lengthwise, the Samans were

the threads which went crossways, the Yajus verses the intervals in the

texture. They made fthe goddess of) Glory its covering, and (the goddess

of) lortune its pillow, Savitar and Brihaspati were holding its two fore-

legs, Vayu and Pusan the two hind-legs, Mitra and Varuna the two

top-boards, the Asvins the two side-boards.

Indra then ascended the throne-seat, addressing it thus :" May the

Vasus ascend thee with the Gayatri metre, with the Trivrit Stoma, with

the Rathantara Sama. After them I then ascend for obtaining universal

sovereignty. May the Rudras ascend thee with the Tristubh metre,

the fifteen-fold Stoma, and the Brihat Sama. After them then I ascend

for obtaining increase of enjoyment. May the Adityas ascend thee with the

Jagati metre, the seventeen- fold Stoma, and the Vairupa Sama. After

them I ascend for obtaining independent rule. May the Vis've Devah

ascend thee with the Anustubh metre, the twenty-one-fold Stoma, and

the Vairaja Sama. After them I ascend for obtaining distinguished rule.

May the divine Sddhyds and A'plyas ascend thee with the Pafikti metre,

the Trinava (twenty-seven- fold) Stoma, and the Sakvara Sama. After

them I ascend for obtaining royal power. May the divine Marutas and

* It was composed of all the sacred mautras of the Rigveda. On the different Samansmentioned here, see the notes on page 282.

355

Aiigiras ascend thee with the Atichandas metre; the thirty-three-fold

Stoma, and the Raivata Sfiraa. After [516] them, then, I ascend for

obtaining the fulfilment of the highest desires for becoming a great king,

for supreme mastership, independence, and a long residence. By these

words, one should ascend the throne-seat.

After Indra had seated himself on this throne-seat, the Visive Devah

said to him, " Indra cannot achieve any feat if he is not everywhere

publicly proclaimed ' (as hero) ; but if he be thus proclaimed, he can do

so." They then consented to do so, and consequently, turning towards

Indra, cried aloud (calling him by all his titles.)

The gods bestowed on him (Indra), by proclaiming him as "univer-

sal ruler," universal rule ; by proclaiming him as "enjoyer (of plea-

sures)," they made him father (of pleasures) ; by proclaiming him as " inde-

pendent ruler," they granted him independence of rule ; by proclaiming

him as "distinguished king," they conferred on him royal distinction;

by proclaiming him " king," they made him father of kings ; by calling

him " one who has attained the highest desires," they granted him fulfil-

ment of the highest desires.

(The gods then continued proclaiming his heroic virtues in the

following manner) :" The Ksattra is born ; the Ksattriya is born

;

the supreme master of the whole creation is born ; the devourer of

the (hostile) tribes is born ; the destroyer of the hostile castles is born;

the slayer of the Asuras is born ; the protector of the Brahma is born;

the protector of the religion is born."

After (his royal dignity) was thus proclaimed, Prajapati, when being

just about performing the inauguration ceremony, recited over him

(consecrated him with) the following mantra :

13.

[517] {The Mantras hy uliich Indra 7cas Consecrated. He was Installed

hy Prajapati.)

" Varuna, the faithful, sat down in his premises—for obtaining

universal rule, enjoyment (of pleasures), independence, distinction as

sovereign, fulfilment of the highest desires—he, the wise, &c.," (1, 25,

10). Prajapati, standing in front of Indra who was sitting on the throne-

seat, turned his face to the west, and, after having put on his head a gold

leaf, sprinkled him with the moist branch of an Udumbara, together with

that of a Palasa tree, reciting the three Rik verses, imd apal} sivatanid,

' The term is anahhijutknista.

356

i.e., these most liappy waters, &c. (Ait. Br. 8, 7) ; and the Yajus verse,

devasya tvd (Vajasan. Samh. 1, 10. Ait Br, 8, 1) ; and the great words,

hhur, bhuvah, svar.

14.

Indra Inaugurated by Various Deities in the Various Directions to the

Kingship, becomes Universal Ruler.

The Vasavas then inaugurated him (Indra) in the eastern directioH,

during thirty-one days, by these three Rik verses, the Yajus verse, and

the great words (all just mentioned), for the sake of obtaining universal

sovereignty. Hence all kings of eastern nations, in the eastern regions,

aie inaugurated to universal sovereignty, and called samrdj, i.e., uni-

versal sovereign, after this precedent made once by the gods.

Then the Rudras inaugurated Indra in the southern region, during

thirty-one days, with the three Rik verses, the Yajus and the great

words (just mentioned), for obtaining enjoyment (of pleasures). Hence

all kings of living creatures (chiefly beasts) in the southern region are

inaugurated for the enjoyment (of pleasures) and called bhoja, i.e.,

enjoyer.

[518] Then the divine Adityas inaugurated him in the western

region, during thirty-one days, with those three Rik verses, that Yajus

verse, and those great words, for obtaining independent rule. Hence all

kings of the Nichyas and Apdchyas in the western countries, are inau-

gurated to independent rule, and called " independent rulers."

Then the Vi^ve Devah inaugurated him during thirty-one days, in

the northern region, by those three Rik verses, &c. for distinguished rule.

Hence all people living in northern countries beyond the Himalaya,

such as the Uttarahurus, Uttaramadras, are inaugurated for living with-

out a king {vairdjyam), and called Viraj,3 i.e. without king.

Then the divine Sadhyas and Aptyas inaugurated Indra, during

thirty-one days, in the middle region, which is a firmly established foot-

ing (the immovable centre) to the kingship {rdjya). Hence the kings

of the KurHpanchdlas, with the Vasas and TJ'sinaras, are inaugurated

to kingship, and called Kings {rdjd).

' To this word two meanings can be given : 1 (without king ;) 2 a very distinguished

king. In this passasce, we must take it in the first meaning ; for here are fanapaddh, i. e,

people in opposition to the king mentioned, as abhi^ikta, i.e., inaugurated, whilst in

all other passages of this chapter, we find instead of them, the rajdnah or kings.

357

Then the divine Marutas and Afigiras inaugurated him, during thirty-

one days, in tlie upper {urdliva) region, for attaining fulfilment of the

highest wishes, the position of a great king, of a supreme ruler, of an

independant king, and long duration of his rule.

Indra thus became, by means of this great inauguration ceremony,

possessed of the power of obtaining anything wished for, as had been

only the prerogative of Prajapati.* He conquered in all the various ways

[519] of possible conquest, ^ and won all people. He obtained the leader-

ship, precedence, and supremacy over all gods. After having conquered

the position of a samrdj (universal ruler), &c., he became in this world

self-existing {svayamhhuh), an independent ruler, immortal,® and, in the

heaven-world, after having attained all desires wished for, he became

immortal (also).

FOURTH CHAPTER.- (The MahQhhiseka Ceremony Performed on a King. What Risis

Performed it, and for ivhat Kings they Performed it.)

15.

{Tlie Consequences of the MahQhhiseka. The Oath which the King must

take Before the Priest Performs the Ceremony.)

The priest who, with this knowledge (about the Mahabhiseka

ceremony), wishes that a Ksattriya should conquer in all the various

ways of conquest, to subjugate all people, and that he should attain to

leadership, precedence, and supremacy over all kings, and attain every-

where and at all times to universal sovereignty, enjoyment (of pleasures),

independence, distinguished distinction as king, the fulfilment of the

highest desires, the position of a king, of a great king, and supremo

mastership, that he might cross (with his arms) the universe, and become

the ruler of the whole earth during all his life, which may last for an

infinitely long time, that he might be the sole king of the earth up to its

[520] shores bordering on the ocean ; such a priest should inaugurate

the Ksattriya with Indra's great inauguration ceremony. But, before

doing so, the priest must make the king take the following oath :

'' What-

* This whole sentence is only a translation of the full import implied in the words,

parame^ti prdjdpatya.

' Lit., he conquered all the conquests {fitis, i.e., ahhi/iUt vijiti, saihjiti, &c. See above.)

, Here Sayana explains it as •' long-lived."

358

ever pious works thou mightest have done during the time which may

elapse from the day^ of thy birth to the day of thy death, all these,

together with the position, thy good deeds, thy life, thy children, I would

wrest from thee, shouldest thou do me any harm."

The Ksattriya, then, who wishes to attain to all this, should well

consider and say in good faith all that is above-mentioned (thou mayest

wrest from me, &c., &c.)

16.

{The Woods mid Grains Required for the Performance of MahahhiseJca.)

The priest then shall say (to his attendants), " Bring four kinds of

wood : Nyagrodha, Udumbara, Asvattha, and Plaksa." Among the trees,

the Nyagrodha is the Ksattra. Thus^ by bringing Nyagrodha wood,

he places in the king the Ksattram, the Udumbara representing the

enjoyment, the Ai^vattha universal sovereignty, the PlaL'sa independence

and freedom of the rule of another king. The priest, by having these

woods brought to the spot, thus makes the king participate in all these

qualities (universal sovereignty, &c., &c.). Next he shall order to bring

four kinds of grain from vegetables (ausadha tohmaJtrita), viz., rice with

small grains, rice with large grains, Priyafigu, and barley. For, amongst

herbs, rice with small grains represents the Ksattra. Thus, by bringing

sprouts of such grains, he [521] places the Ksattra in him. Rice with

large grains represents universal sovereignty. Therefore, by bringing

sprouts of such grains (to the spot), he places universal sovereignty in

him. The Priya/igus, among herbs, represent enjoyment of pleasures,

By bringing their sprouts, he places the enjoyment of pleasures in him.

Barley represents the skill as military commander. By bringing their

sprouts, he places such a skill in him (the king).

IT.'!

{The Implements for Mahing Mahahhiseka.)

Now they bring for him a throne-seat made of Udumbara wood, of

which the Brahmanara has been already told (see 8, 8). The ladle of

Udumbara wood is here optional ; instead of it, a vessel of the same wood{yatri) may be taken. Besides, they bring an Udumbara branch. Thenthey mix those four kinds of fruit and grain in a vessel, and, after having

poured over them curds, honey, clarified butter, and rain-water fallen

1 In the original, ratri, night. The day commenced at evening, as it appears.

359

during sunshine, put it down. He (tlie priest) should then consecrate

the throne-seat in the following way :" thy two forelegs are the Brihat

and Rathantaram Samans, &c. (just as above, see 8, 12).

18= 13, and 19= 14.

20.

(The Meaning and Effect of the Various Liquids Poured over the Head of

the King. His Drinking of Binrituous Liquor. He drinks the SomaMystically.)

By sprinkling the king with curds, the priest makes his senses sharp;

for curds represent sharpness of senses in this world. By sprinkling him

with honey, the priest makes him vigourous ; for honey is the vigour

in herbs and trees. By sprinkling him with clarified butter, he bestows

upon him splendour ; for [522] clarified butter is the brightness of

cattle. By sprinkling him with water, he makes him free from death

(immortal) ; for waters represent in this world the drinking of immortality

{amrita).

The king who is thus inagurated, should present to the Brahman who

has inaugurated him gold, a thousand cows, and a field in form of a

quadrangle. They say, however, that the amount of the reward is not

limited and restricted to this (it may be much higher), for the Ksat-

triya [i.e., his power) has no limits, and to obtain unlimited (power, the

reward should, as to its greatness, be unlimited also).

Then the priest gives into his hands a goblet filled with spirituous

liquor, repeating the mantra, suddisthayd, &c. (see 8, 8). He then should

drink the remainder (after previuos libation to the gods), when repeating

the following two mantras :" Of what juicy, well-prepared beverage"

Indra drank with his associates, just the same, viz. 9 the king Soma, I

drink here, with my mind being devoted to him (Soma)." The second

mantra (Rigveda, 8, 45, 22), " To thee w^ho growest like a bullock (Indra),

by drinking Soma, I send oil (the Soma juice), which was squeezed, to drink

it ; may it satiate thee and make thee well drunk."

The Soma beverage which is (in a mystical way) contained in the spirit-

uous liquor, is thus drunk by the king, who is inaugurated by means of

Indra's geat inauguration ceremony (the ceremony just described), and not

the spirituous liquor.^ (After having drunk this mystical Soma) he should

' The spirituous liquor is here a substitute for the Soma, which the Ksattriyas were

not allowed to drink.

' By means of mantras, the liquor was transformed into real Soma. We have hero a

sample of a supposed miraculous transformation of one matter into another.

360

repeat the [523] following mantras, apdma Somam (8, 48, 3), i.e., we have

drunk, Soma, and san no hhava (.10, 37, 10), i.e., Be it propitious to us 1

The drinking of spirituous liquor, or Soma, or the enjoyment of some

other exquisite food, affects the body of the Ksattriya who is inaugur-

ated by means of Indra's great inauguration ceremony, just as pleasantly

and agreeably till it falls down (on account of drunkenness), as the son

feels such an excess of joy when embracing his father, or the wife when

embracing her husband, as to lose all self-command.

21.

(What Kings had the Mahdhhiseka Ceremony Performed ; their Con-

quest of the Whole Earth, and the Horse Sacrifices. Stanzas on Janamc-

jaya, Visvakarmd and Marutto..)

Tura, the son of Kavasa, inaugurated with this great inauguration

ceremony of Indra, Janamejaya, the son of Parih^it. Thence Janarae-

jaya went everywhere conquering the earth, up to its ends, and sacrificed

the sacrificial horse. To this fact refers the following Gatha (stanza),

which is sung : "In the land where the throne-seat was erected, Janame-

jaya bound a horse, which was eating grain, adorned with a mark on its

forehead {riikmin), and with yellow flower garlands, which was walking

over the best (fields full of fodder), for the gods."

With this ceremony, Sdraydta, the son of Manu, was inaugurated by

Chyavana, the son of Bhrigu, Thence Saryata went conquering all over

the earth, and sacrificed the sacrificial horse, and was even, at the sacrifici-

al session held by the gods, the house-father.

With this ceremony, Samasusmd, the son of Vdjaratna, inaugurated

Satdnika, the son Satrajit, [524] Thence Satanika went conquering every-

where over the whole earth, up to its ends, and sacrificed the sacrificial

horse.

With this ceremony, Parvata and l^drada inaugurated Amhastya.

Thence Ambastya went conquering everywhere over the whole earth, up

to its ends, and sacrificed the sacrificial horse.

With this ceremony Parvata and 3ldrada inaugurated Yudhdriisrausti,

the son of Ugrasena. Thence Yudham^rausti went conquering every-

where over the whole earth, up to its ends, and sacrificed the sacrificial

horse.

With this inauguration ceremony, Kasyapa inaugurated Visvaharmd,

the son of Bhuvana. Thence Visvakarma, went conquering everywhere

over the whole earth, up to its ends, and sacrificed the sacrificial horse.

361

They say that the earth sang to Vii^v^akarma the following stanza :

" No mortal is allowed to give me away fas donation),* Vitlvakarma,

thou hast given me, (therefore) I shall plunge into the midst of the

sea. In vain was thy promise made to Kajiyapa."

With this ceremony Vasistha inaugurated Sudds, the son of Pijavana.

Thence Sudas went conquering everywhere over the whole earth, up to

its ends, and sacrificed the sacrificial horse.

With this inauguration ceremony Sarhvarta, the son of Angiras, inau-

gurated Marutta, the son of Avikshit. Thence Marutta went conquering

everywhere over the whole earth, up to its ends, and sacrificed the sacri-

ficial horse.

Regarding this event, there is the following Stotra chanted : " The

Maruts resided as distributors of [525] food in the house of Marutta, the

son of Aviksit, who had fulfilled all his desires ; all the gods were

present at the gathering."

22.

{Continuation of the Preceding. Stanzas on the Liberality of Ahga,

Vdamaya, and Virochana.)

With this ceremony, Udamayat the son of Atri, inaugurated Anga.

Thence Afiga went conquering everywhere over the whole earth, up to

its ends, and sacrificed the sacrificial horse. This Afiga, who was not

defective in any respect (thence called alopdnga), had once said, " I

give thee, Brahman, ten thousand elephants, and ten thousand slave

girls, if you call me to this (thy) sacrifice. "° Regarding them, the follow-

ing (five) stanzas {slohas) were sung :

—

(1) " Whatever cows the sons of Priyamedhas had ordered (Uda-

maya to give (in the midst of the sacrifice at the midday libation), the

Atri son fUdamaya) at each time presented two thousand Badvas.

(2)** The son of Virochana loosened eighty-eight thousand white

horses from their strings, and presented those, which were fit for drawing

a carriage, to the sacrificing Purohita."'

(3) " The son of Atri presented ten thousand girls, well endowedwith ornaments on their necks, who had been gathered from all quarters."

' The king had promised the whole earth as gift to his oflSciating priest.

* Udamaya, the son of Atri, was at this time himself the sacrificer. The Priyamedhaswere his officiating priests.

° A Badva is, according to Sayaaa, 100 kotis, i.e., a billion. But I doubt very muchwhether this is the original meaning "of hadva. It is perhaps related to the Zend haevarewhich means " ten thousand." '

' This S'loka does not refer to king Anga, ^20

3<12

(4) The son of Atri, having given ten thousand elephants in the

country Avacliatnuka, the Brahman [526] (Atri's son) being tired, desired

his servants (to take charge) of Afiga's gift."

(5) " (From saying) I give thee a hundred (only\ I give thee a

hundred, he got tired;

(thence) he said, I give tbee a thousand, and

stopped often in order to breathe, for there were too many thousands to

be given."

23.

(Continuation. Stanzas on the Liberality of B'fiarata. Story of Satya-

havya, who was Created out of his Reward by the King Atyarati.)

With this ceremony, Dii^ghatamas, the son of an unmarried woman,

inaugurated Bharata, the son of Dusyanta. Thence Bharata went

conquering everywhere over the whole earth, up to its ends, and sacrificed

those horses which were fit for being sacrificed. Regarding this event,

the following stanzas are sung :

(1) Bharata presented one hundred and seven Badvas (large flocks)

of elephants,® of a dark complexion, with white teeth, all decked with

gold, in the country Masndra.

(2) At the time when Bharata, the son of Dusyanta constructed

a sacred hearth in (the country of) SdcJiiguna, the Brahmans got distri-

buted flocks of cows by thousands.

(3) Bharata, the son of Dusyanta, bound seventy-eight horses (for

being sacrificed) on the banks of the Yamuna, and fifty-five on the Ganga

for Indra.®

(4) The son Dusyanta, after having bound (for sacrificing) one

hundred and thirty-three horses [527], overcame the stratagems of his

royal enemy, by means of the superiority of his own stratagems.

(5) The great work achieved by Bharata, neither the forefathers

achieved it, nor will future generations achieve it, (for it is as impossible

to do it) as any mortal, belonging to the five divisions of mankind, '* can

touch with his hands the sky.

* Mriga in Sanscrit. Say. says, that elephants are to be understood here. Mrigaappears to be a general term for a wild beast.

" Vritraghne, Say. takes it, however, as name of a country, for which I see, however,no reason.

'" Pancha mdnavdh. Say. explains the four castes, with the Nisadas as the fifth.

But I am rather inclined to take the word in the sense of panchakristi, or panclmk^iti,

i. c, five tribes frequently mentioned in the Samahita. It then denotes the whole humanrace, including the superior beings. See page 214.

t

363'.

Tlie Risi Brihad Uktha communicated this great inauguration cere-

mony to Durmuhha^ the Panchala. Thence Durmukha,- who was no

king, being, possessed of this knowledge, went conquering everywhere

over the whole earth, up to its ends, and sacrificed the sacrificial horse.

The son of Satijahavya, o£ the Vasistha Gotra, communicated this

eeremony to Atyaratij the eon of Janantapaya. Thence Atyarati,-who was

no kingy being possessed of such a knowledge, went conquering every-

where over the whole earth,, up to its end, and sacrificed the sacrificial

horse.

The son of Satyahavya,. of the Vasistha Gotra, then told (the king),

" Thou hast (now) conquered the whole earth up to the shore of the sea ;

let me obtain now greatness (aa reward for my services)," Atyarati an-

swered, " When, Brahmana, I shall have conquered the Uttara Kurus,' ^

then thou shalt be king of the earth , and I will be thy general." The

son of Satyahavya said^ " This is the land of the gods, no mortal can

conquer it. Thou hast cheated me ; therefore I take all this (from thee)."

Atyarati, after Laving been thus deprived of his powers and majesty, was

slain by the victorious king Susviina, [528] the son of- Sibya. Thence a

Ksattriya should not cheat a Brahman who has this knowledge and per-

formed this (inauguration) ceremony, unless he wishes to be turned out

of his domin,ions, and to lose his life,.

FIFTH CHAPTER.

(071 the Office of the Purohita, or House-priest. The BrahmanaKParimara, i. e., Dying Around the Brahma.)

24.

(The Necess-'ttyfor a King to Appoint a Rouse-priest.

In what Way the King Keeps the Sacred Fires. Hoiv to Appease the Five

Destructive Powers of Agni).

N-ow, about th« office of a Purohita (house-priest). The gods do not

eat the food offered by a king who has^ no house-priest ('Purohita). Thence

the king even when (not) intending to bring a sacrifice, should appoint

a Brahman to the office of house-priest.

The king who (wishes) that the gods might eat his food, has, after

having appointed a Purohita, however, the use of the (sacred) fires (with-

out having actually es-tabiished them) which lead to heaven ; for the

Purohita is his Ahavaniya fire,^ his wife the Garhapatya, and his son the

" In the north of the Himalaj a.

—

Hdij,

364

Daksina fire. When he does (anything) for the Purohita, then he sacri-

fices in the Ahavanij^a fire (for the Purohita represents this fire). When

he does (anything) for liis wife, then he verily sacrifices in the Garha-

patya fire. When he does (anything) for his son, then he verily sacrifices

in the Daksina fire. These fires (which are led by the Purohita) which

are thus freed from their destructive power ^ (for the Ksattriya, i.e.,

[529] they do not burn him), carry, pleased by the wish for sacrificing,*

the Ksattriya to the heaven'-world, and (make him obtain) the royal

dignity, bravery, a kingdom, and subjects to rule over. But, if the

Ksattriya has no wish for sacrificing (by not appointing a Purohita), then

the fires get displeased with him, and being not freed from their destructive

power, throw him out of the heaven-world (and deprive him) of the royal

dignity, bravery, his kingdom, and subjects over whom he rules.

This Agni Vai^vanara, which is the Purohita, is possessed of five

destructive powers ;® one of them is in his speech, one in his feet, onein his

skin, one in his hearr., and one in the organ of generation. With these

(five) powers, which are burning and blazing, he (Agni) attacks the king.

By saying, " Where, * master, hast thou been residing (for so long

a time)? Servants, bring (ku^a) grass for him," the king propitiates the

destructive power whicli is in Agni's speech. When they bring water

for washing the feet, then the king propitiates the destructive power

which is in Agni's feet. When they adorn him, then he propitiates by

it the destructive power which is in i4gni's skin. When they satiate him

(with food), then the king propitiates the destructive power which is in

Agni's heart. When Agni lives unrestrained (at ease) in the king's pre-

mises, then he propitiates the destructive power which is in Agni's organ

of generation. Agni, then, if all the destructive powers which are in his

body have been propitiated, and he is pleased by the king's wish [530]

for sacrificing, conveys him to the heaven-worlds and (grants him) royal

dignity, bravery, a kingdom, and subjects over whom he might rule. But

should the king not do so, he will be deprived of all these gifts.

.25.(Agni Protects the King ivho Appoints a House-priest)

This Agni Vaisvanara, who is the Purohita, is possessed of five des-

tructive powers. With thera he surrounds the king (for his defence), just

* Literally, the bodies of which are appeased,

2 The king manifests his wish by appointing a Purohita.

' They are called meni. Say. explains ijaro-padravakdrini krodluirupd saktir,

Agni, or his representative, the Pujohita, is hero treated as a guest.

365

as the sea surrounds the earth. The empire of such a ruler (drya) will

be safe. Neither will he die before the expiration of the mil life term

(100 years) ; but live up to his old age, and enjoy the full term appor-

tioned for his life. Nor will he die again (for he is free from being

born again as a mortal), if he has a BrAhmana who possesses such a know-

ledge as his Purohita, and guardian of his empire ; for he obtains by means(of his own) royal dignity that Cfor another, his son), and by means of his

bravery that (of another). The subjects of such a king obey him unani-

mously and undivided.

26.

(The Importance of the Office of a P-wrohita Proved from Three Verses

of a Vedic Hymn).

To this power of the Purohita, a Risi alludes in the the following

verses : sa id raja pratijanydni, &c. (4, 50, 7), i.e., the king defeated byhis prowess and bravery all his adversaries. By janydni are enemies andadversaries to be understood ; he conquers them by means of his prowess

and bravery. (The other half of this verse is as follows) Birhaspatim yah

suhhritamhihhartifi. e., "who (the king) supports Brihaspati who is well

to be supported." For Brihaspati is the [531] Purohita of the gods and

him follow the Parohitasof the human kings. The words, " who supports

Brihaspati who is well to be supported," therefore mean, who (what king)

supports the Purohita who is well to be supported. By the words (the

last quarter of the verse above mentioned) valguyati vandate pdrvahhajamy

i.e., he honours and salutes him who has the precedence of enjoyment

{i.e., the Purohita), he recommends his (the Purohita's) distinction.

(In the first half of the following verse), sa it ksetti sudhita ol-tasi sve

(4, 50, 8/, the idea is expressed, that he (the Purohita) lives in his own

premises ; the word okas means griha, i. e., house, and the word sudhita

is the same as suhita, i c, well-disposed, pleased. (The second half of the

verse) tasmd ild pinvate visvaddnim, i. e., food grows for him (the king

who keeps a Purohita) at all times. Jld here means anna, i.e., food ; such

one (such a king) is always possessed of essential juice (for keeping the

life again) ; his subjects bow before him. The subjects (the tribes) form

kingdoms ; kingdoms by themselves bow before such a king who is pre-

ceded i'purva eti) by a Brahma. Thus one calls him (such a Brahmana)

a Purohita.

(The first quarter of the third verse 4, 50, 9 is as follows) apratito

jayati saiii dhandni, i, e., he (such a king) conquers realms without being

366

opposed by enemies. By dhand7ii kingdoms are to be understood ; he

conquers them without meeting any opposition. The second quarter of

the verse is as follows) prati janydni uta yd sajanyd. By janyani are

enemies and adversaries to be understood ; he conquers them without

meeting any opposition. (In the third.quarter) avasyave yo varivah.

karoti, there is said, ** who (what king) not being possessed of any wealth

renders service {varivah) to a very indigent (Purohita)." (In the last

quarter of the verse) hrahviarie rdjd tarn avanti devah, i.e., " if the king is

[532] for the Brahman (if he support him), then the gods protect him

(the king) " he speaks about the Purohita.

27.

The Three Divine Purohitas. Who is Fit for the Offi.ce of a Purohita.

By Reioeating of What Mantra and Performance^ of What Ceremony the

King has to Engage him.)

The Brahman who knows the (following) three (divine) Purohitas, as

well as the three appointers to this office, should be nominated to such a

post. Agni is one of these (three) Purohitas ; his appointer is the earth;

the (other) Purohita is Vayu, his appointer is the air ; the (thirdj Purohita

is Aditya, his appointer is the sky. Who knows this is (fit for the office

of a) Purohita ; but he who does not know it, is unworthy of holding such

an office.

That king who appoints a Brah'mana who has this knowledge to be hia

Purohita and protector of his kingdom, succeeds in making (another) king

his friend, and conquers his enemy. The king who does so, obtains by

means of (his own) royal dignity that (for another), and by means of (his)

bravery that for another {i. e., he defeats him). The subjects of such a

king obey him unanimously and undivided.

{Now Follows the Mantra for Appointing the Purohita).

" Bhur, BhuvaJjt, Svar, Om! I am that one, thou art this one ; thou art

this one, I am that one ; I am heaven, thou art the earth ; I am the Saman,

thou art the Rik. Let us both find here our livelihood (support). Save

us from great danger (just as was done) in former times ; thou art (my)

body, protect mine. All ye many herbs, of a hundred kinds, over which

the king Soma rules, grant me (sitting) on this seat, uninterrupted hapi-

ness. All ye herbs ruled by [533] Soma the king, which are spread

over the earth, grant me (sitting) on this seat, uninterrupted hapiness. I

cause to sit in the kingdom this goddess of fortune. Thence I look upon

367

the divine waters (with which the king is washing the feet of the

Purohita)."

" By washing his (the Purohita's) right foot, I introduce wealth obtain-

ed by sharpness of senses into the kingdom ; by washing his left foot, I

make that sharpness of senses increase. I wash, gods ! the first (right)

and second (left) foot for protecting my empire and obtaining safety for

it. May the waters which served for washing the feet (of the Purohita)

destroy my enemy !

"

28.

{Spell to he Spoken and Applied hy a King to Kill Ma Enemies. Who First

Communicated it.)

Now follows the ceremony called, " dying round the Brahma" {Bralv-

manah parimara). All enemies and foes of him who knows this cere-

mony, die round about him. This Brahma is he who sweeps (in the air,

i.e., Vdyu). Round him five deities are dying, viz., lightning, rain, moon,

sun, fire.

Lightning is absorbed by lightning when it does not rain, and is conse-

quently hidden (to our eyes). They do not perceive such a flash of light-

ning when it dies, and consequently disappears. When they do not see

him (the enemy), he (the king) shall say, "With the death of lightning

my enemy shall die, and disappear ! May they never get aware of him !

"

Instantly, then, they do not perceive him (the enemy), for he will be

killed.

The rain when fallen is absorbed by the moon which disappears ; they

do not perceive it, when it dies and disappears. Then, when they do not

£534] perceive him (the enemy), then he (the king) should say, " With the

death of the rain, my enemy die and disappear. May they never get

aware of him !" Instantly, then, they do not perceive him (the enemy),

for he will be killed.

The moon at the time of the new moon, is absorbed by the sun, &g.

When they do not perceive him (the enemy) then (the king) shall say,** With the death of the moon, my enemy shall die, and disappear. Maythey never get aware of him !" Instantly, then, they do not perceive him(the enemy), for he will be killed.

The sun, when setting, is absorbed by Agni (fire), &c. The king then

shall say, " With the death of the sun, my enemy shall die, and disappear !

368

may tboy never get aware of him !" Instauly, then, they do not perceive

him (the enemy), for he v^ill be killed.

The fire when extinguishing, is absorbed by Vayu, &c. The king then

shall say, " With the death of the fire, my enemy shall die and disappear.

May they never get aware of him !" Instantly, then, they do not perceive

him (the enemy), for he will be killed.

These (five) deities are then born again. The fire is born out of Vayu

(wind). For it is produced by friction practised with (great) force, and

restraining the breath.)'' After having seen the fire new born, the king

shall say, *' May Agni be born, but may my enemy not be born (again);

may he go far off !" Then he goes far off.

Out of fire the sun is born. Having seen him, the king shall say,

" May the sun be born, but may my enemy not be born ; may he go far

off !" Then he goes far off.

[535] From the sun the moon is born. Having seen it, the king shall

say, " May the moon be born, but not my enemy, may he be far off!"

Then he goes far off.

From the moon the rain is born. Having seen it, the king shall say,

" May the rain be born, but not my enemy ; may he be far off." Then he

goes far off.

From rain lightning is born. Having seen it, the king shall say,

" May lightning be born, but not my enemy ; may he be far off. Then he

goes far off.

This is the Brahmanah parimarah (dying around the Brahma). Mai-

treya, the son of Kusdru, told it to Satvan, the son of Kiinsi, a king of

the Bharga Gotra. Five kings (who were his enemies) died round him;

thence he attained to greatness.

He who uses this spell, has to observe the following rules: He never

shall sit before his enemy has taken his seat. When he believes him to

be standing, then he shall stand. He shall not lie down, before also his

enemy has done so. When he thinks him sitting, then he shall sit him-

self. He never shall sleep before his enemy has fallen asleep. When he

believes him to be awake, then he shall also be awake. In this way, he

puts his enemy down, even if he wears a stone-helmet (is well wJ).

* The production of fire by means of friction is very fatiguing, as I can assure tlie read-

'

er, from having tried it once -with the proper apparatus^ used at the sacrifices for this

purpose.

I

(SadtLSll'liUS for puiUMxi Ji'"< tht

\Gatei

li wi-^iLL It

\ IA^fudJtrlifa. Fire

ici^e

JgnLJf'rtt. Achh-^-i^a He

s

of thc'ilala

Ffreplace of Hit

tVUilrojuruf',.

The Dhisnuivs of the seven. ''^;: Botripncjts ot the

Subrahn

(iiirhafxilya, t'ire

Pive of the Pra^tntar ui Ihe Itme

of the Fraitar^iju. Ceremony

Sorrui Pvuirivkthe tun Clu^t.^a. Adturary

(<:upLe,^er,, «.,,e„ coming ic

J

.Mu-i'JuJi Fire

o

Plate for the

Wife cffhe ioxrifi,

PLAN OF THE SACRIFICIAL COMPOUND AT THE TIME QFTHE ACHIST OMA

SOMA SACRIFICE

E

1

C

s

I

p

ei

pi

J

BL1135B7A5

1922

Brahmenas, Aitareya-brahmana

The Aitareya Brgh-manam of the Rigveda.

Kadi

PLEASE DO NOT REMOVE

CARDS OR SLIPS FROM THIS POCKET